3. X scs*\^7 M «{L«*~ t<***~^ *i«7 I S A. 66. 21. iVvillalfo take of them for Priefis and for Levites, faith the Lord. E P H B s. 4.8,11,12,13. When he afcended up on high he gave gifts unto men. -And he gavefome Apoftles, andfome Prophets, andfome Svangelifis, and fpme Paftors and Teachers • for the perfecting of the Saints, for the ^orkjf the Miniftrj, for the edifying of the body of Christ. Till Vve aH come in the unity of the faith , and efthe knowledge of the Son of God unto a perfect man, unto the meafure of the fiat ure of thefulnefs of Chrifi. H E B. 5.4,5. And no man taketh this honour to him/elf, but he that is called of God as Vvjs Aaron. So alfo Chrifi glorified not himfelf to be made an high-Priefi ; but he that J aid unto him, Thou art my Son, to day have I begotten thee. 1 T 1 m. 4.14. Neglect not the gift that is in thee&hich "too* given thee by Pro* phecy Vvith the laying on of the hands of the Presbytery. Luth. Tom.^.Lat.fenfol.ig. Non fortunat Deas labores coram qui non fane vocasi, Si tponquam falutaria quaedam aSerant tamen non aedi- fccant. fusTtfainum Minislerii Svangelici, OFv THE DIVINE RIGHT OF THE Gofpel-Miniflry : Divided into two Parts. « The firft Part containing {The Gofpel-Lftlimftry in general. A T fl'fi \The Necefflty of Ordination thereunto by Impofition of hands. • l r(The Vnlawfulnejfe of private mens a fuming to themj elves cation or^ ^^ fhe Q ^ cg ^ ^ or ^ tbe on> of the Church, then with all the warres in his Domtmom ; That he took them jo to heart that he could not flap quietly fort htm -, yea, although he had a (pint full of heroick va- lour, yet the Attentions of the Church were fuch evils to him as to caufe himto fhtd many a tear, &c. Our prayer to God is, that the fame affeihon towards the Church- es of Chrift in thefe three Nations may be kindled in allourbrefts. And We doubt not but through the grace of God We are able in Sincerity to prpfels with robk ore perfwi* Lut fo r 7 hat we are as defirom to imbract Peace and Con- dc me ampufti cord, as We are Aefirows to have the Ltrd yefuv to be pro- concoriim, ptiom to U6. Si?«- And therefore fore-feeing that this enfuing Treatife namfefumpro' will meet with many Adverfaries of different Perfwa- %n m fmpCr fi° ns > anc * with much oppofuion, We thought fit to Lmh. Ecd.Ar give the Reader notice of our intencions here, left We gentinenfis t«- fhoyld be thought to he enemies to Peace, ancf hinder- ers of that long defired and often praied for Union be- tween diflenting Brethren. There are fix forts and ranks of men whom We have occafion to deal with in this Book. l. Suchasareagainftche very Office of the Mini- ftery, and that affirm, That there is no fuch Office in- ftituted by Chrift to be perpetual in his Church. We look upon this AfTertionas deftrudive unto Chriftian Religion, and to the fouls of Chriftians. a. Such as fay, That it is lawf ull tor any men thai fuppofe themfelves gifted (though neither Ordained, nor approved by able men) toaffume unto themfelvcs a power to preach the Word, and Adminifter the Sa- craments. This Opinion We judge to be the high-way to To the Readtr. to allDifordcrand Confufion, aninlettoErrours and Herefies, and a Door opened for Priefts and Jefuites co broach their Popifh and Antichriftian Da&rine. 3. Such as hold, That the Miniftry of England is Antichriftian, ThatourChurchesarenotrue Church- es, but Synagogues of Satan, and that there is no Communion to be held with us. This Opinion We conceive to be not only falfe and uncharitable,but con- tradictory to Peace and Unity, 4. Suchasfay, That Epifcopacy is an higher Or- der of Miniftry above Presbytery by Divine Right, That Chrift hath given the fole Power of Ordination and Jurifdi&ion unto Bifliops-, And that Ordination of Miniftcrs is fo appropriated to them by the Gofpel, that all Ordinations by fingle Presbyters are null and void, and that Sacraments by them adminiftred are no Sacraments. v Thefe AfTertions We look upon not on- ly as groandleffe and unfcriptural, butasciuel, and ut- terly overthrowing all the Protcftant Reformed Chur^ chesandMinifters. Now though We hope We can truly fay, that We have with all Meeknefs and Chriftian Moderation ma- naged the Debate with thefc four forts of Adverfaries, and (hall be ready to exercife all Offices of Chriftian Love and Affection towards them , and by requiting good for evil, labour to heap coals of fire upon their heads • yet notwithftanding fuch is the great Di- stance between Them and Us in Judgement and Pra- ctice , and fuch is the bitterneffe of their Spirits in their Oppofition again ft Us, that We h^vc little hope for the prefent (till the Lord be pleafed to work a hap- py change of Judgment in them) of any real and hear- ty Accord and Agreement with them. B 2 5. A To the ReadcTt 5. A fifth fort arc our Reverend Brethren of New and Qld-EngUnA of the Congregational way, who hold Our Churches to be true Churches, and Our MiniftcrstrueMinifters, though they differ from Us infomc leffer things. We have been neceffitated to fall upon fome things, wherein they and We difagree, and have repref ented the Reafons of O ur DifTent . But yet We here profefs, That this Difagreement (hall not hinder Us from any Chriftian Accord with them in Affection. That We can willingly write upon Our Study-doors that Motto which M r ^crewiah Burnugbts (who a little be- fore his Death did ambitioufty indeavour after Union amongft Brethren^asfomc of Us can teftifie;pcrf wades all Scholars unto, Ofiniofium vmetas , & ppi#*ntium unita* nen funt And that We {hall be willing to entertain any fin- cere Motion (as We have alfo formerly Declared, in Our Printed Vindication) that (hall further a happy Accommodation between Us, 6. The Iaft fort are the Moderate, Godly Epifcopal men, that hold Ordination by Presbyters to be law- full and valid 5 ThataBifhopanda Presbyter are one and the fame Order of Miniftry , that are Orthodox in Dodrinal Truths, and yet hold, That the Go- vernment of the Church by a perpetual Moderatour ismoft agreeableto Scripture-patern. Though herein We differ from them, yet We are farre from thinking that this difference fhould hinder a happy Union between them and Us. Nay, We crave leave to profefs to the world, That it will ne- ver (as We humbly conceive) be well with Eng- land on$ To the Reader, land till there b« an Union endeavoured and effe&ed between all thofe that are Orthodox in Doctrine, though differing among themfelves in fomc Circum- fiances about Church-government. And the Lord hath ftrangely made way for this long-defircd Union, by the bitter, wofull and un- utterable fruits of Our Divifions, which have almoft deftroyed not enly the Miniftry,but even the very heart and life of Religion and Godlinefle. Memorable is the Story of Bifbop Ridley and Bi- (hop Hooper, two famous Martyrs, who when they were out of Prifon, difagreed about certain Cere- monial Garments , but when they were put into Prifon they quickly and eafily agreed together. Ad- uerfity united them whom Fr.offeritj divided. The time is now come wherein the ruine of all the God- ly, Orthodoxand Ordained Miniftry, is by fome men defigned and endeavoured: And therefore though hi- therto We have continued finfully divided, yet now the Confideration of our Common Danger, and the Prefcrvation of the Miniftry, and therein the Prcfer- vation of the Glorious Ordinances , Churches and precious Truths of Jcfus Chrift, (hould marvelloully conftrain Us to ftudy to finde out , and being found out cordially to imbrace all lawf uil waies to Unity and Agreement. Thus much We thought fit to fignifie, that fo Our Endeavours in the enfuing Difcourfe may not be mi£ interpreted and mil represented. There are two other things alfo which We are ne* ceffuated to communicate unto the Cbriftian Rea- der. Firft, That this Book fhould have come out two B 3 Years To the Reader. Years ago, but was hindred by multitude of necefTa- ry and indifpenfable Bufinefles intervening. And that fince ourfirft undertaking of it, there have be.n many Treatifcs written of moft of thefe Subjeiis (of which Wefpeak) to very good purpofe, which had prevailed withUstohavefpared Our Pains, had We not been encouraged by a faying of K^iujlims, " That "it is good and profitable to the Church of Chrift, cC that the fame things be written of by divers Men in " divers Books, becaufethofe Books which come to. cc the view of fome, will not come to the fight of o* f 'thers 5 and by this means the Truths of Chrift will be " the fooner and eafier fpread and propagated. WeconfefTe that We have been neceflitated in the Point of Epifcopacy, tQ borrow fome things out of Smefljmni4us i z.n& Our Reverend Presbyterian Divines, in their Conference at the Ifle of Wight, and in Our Difcourfe about Ele&ion out of WHudfon, and fome othersrWhich We have done,becaufe being to handle the fame Subje&s, We thought it needlefs to adde any thing to what they have [aid-, and alfo, That by this means We might revive the Memory of thofe Books which We believe are quite forgotten by moft,and are aflfurcd were never fufficiently anfwered by any. Secondly, Theotherthing which We would make known is, That in this Our large Treatife We have purpofedly declined all affe&ation of Language, We have not laboured ^«vw mh to feaft the ear with curious phrafes. Our endeavour is to fpeak mndtferta fed fort U. We have alwaics difliked thofe Books which have in them m-muit? wtdrw, fo« a 9tK*yv*v 3 a Sea of words, and but a drop of found Reafon. Our Care hath been more after Matter then Words. And We To the Reader. We hope the unbiased and judicious Reader vvillfinde that though the Garment with which We clothe Our Muter, trough and hairy like Efan, yet the Voice is alwaies the Voice of J-accb. For We have ftudioufly avoided all Bitterneffe of Speech,evenagainft thofe that make ita great part of theirR. ligion to rail and reproach Us, and who account Us the filth of the world, and the off-fcouring of all things. We have learned of Our bietfed Saviour, To blcflctbofe that cur[e Us, to do Matth -f- good to them that hate Us y and to pray fcr them which de- fiitefully ufe Us and persecute lis. And of the bkfled a Tim . 2tl ^ Apoftle, Toinjlru ttheminmcekneffe that oppofe Us, if %d. Codperadventure will give tkm Repentance to the acknow- ledgement of the. Truth. It is a great Comfort to Us, that the Government of the Church is upon Chrifts fhouldcrs, and he that could bear the wrath of God, no doubt will uphold his own Government, maugre all oppofition. And it isnoleffeJoyuntoUs, that the Minifters of Chrift are Stars in his right hand, and therefore fafe and fe- cure from the hurt of unreafonable men. We reade in the Revelation of a Woman cleat hed with the Sunne and the Moon under her feet , and a Crown of twelve Stars upon her head, This Woman reprefents the true Church; Every true Chriftian is doathed with Chrifts Righteoufneffe as with the Sunne, and hath the world as the Moon under his feet, and wears the Minifters and their Gofpel-Do&rine as a Crown upon his head. He that treads this Crown under his feet hath little of true Chriftiamtjtn him. But howfoever, though We be trodden under feet, and reproachfully ufed for what We have written, yet it is no little Satisfadion to Us that We have difcharged Our Confciences both to God To the Reader. God and men. And if fome people will not wear Us as Crowns upon their heads, We jhall wear thetr Rc- f roaches as our Crown $ and (hall pray unto the Lord (who only teacheth to profit; that he would give a good Succcffe to this Undertaking of Ours for the Glory of his Name, the Benefit of his Church-, and more efpccially for the EftabliQiing of our refpeftive Congregations, That he would direft, protedi, pro- videfor, fupporc, fandtifieand comfort the Godly Mi- niftryagainftall the fad Difcouragements they meet with, That he would keep out Popery, root out Error, Hertfie, Atheifm and all ProphanenefTe, and make Peace and Truth , Holineffe and Righteoufheffe to kifle one another in thefe three Nations. THE 4 The Preface. HeNecefity and Excellency ofthe^f Goficl Miniliery it fo tranfcendently great, as that it cannot but be Accoun- ted a very glorious Service* in aU thofethatfha/l undertake tar efferent' it in its Beauty to the Sonnes of men, andtovindicAte it from a(1 that feek to A/per fe , undermine And defiroy it. our Saviour Chrifi when he Amended up into Heaven, left the tMwiliry at hit choifeft LegAcy next to the Gift of his holy Spirit; bes gAveunto hit Ministers {which he gave to no earthly Mo- narch) the Keys of the Kingdom of Heaven, he com- H*.iCi* mined to them the Word of Reconciliation, he madc^j iCor^.iT f£*/0 Stewards of theMyfteries of God, And Watch- Heb.ij.'if. tntnover the precious Souls of his people. There is hardly any thing necejfaryfor man tn his Naiural or Civil Relati* en, but the Mini /try is compared to it. i^Are Light And Mat ^ ' - Stars necefiAry? Is Sdemceffuryf Are Rulers .Shepherds, Rev. i. W Stewards, AmbaffAdours, HusbAndmen, Builders, An^ u b £ p,1 * J * . gels, Chariots and FJorfmen uecefiary f Mini Iters an cal- iCw.4'1/ led, The Light of the world, The Salt of the e^rth, 'Cor.*.* Stars in Chrifts right hand, 7 hey are Angels, Rulers, fiS.t^' Ambafladors, Stewards, Husbandmen, Farhers,Shep- 1 Cor,}! ,',11 herds, Builders, Watchmen, The Chariots and Horfr l ££'\ Hfvenof Ifrael. The people of Conftantinopie profit »Kin|.IL«:f. € they A The Preface. they could \ooner want the Sun then ChryfoftomV CMi- nrjiry. yWChryfoftom tels us, That Herod might 've- ry well have faved]ohr\ Bapiitt notwithstanding hk 04th, for his oath w a* to give ths daughter of Herodias what fhefhouldask, though it were to half his Kingdom, hut John Baftifl's head was wore worth then all his King- dome. Hence it is, That the Devil in all Ages hath hbeured by his wicked Inftruments to difeonntenance, di (parage and overthrew the Mini ilry, as knowing thdt it is a Jpiritual Engine inthe hand of the Lord of Hoaflsto btturdown his Strong holds, and defirned for this very purpofe to bring peof left mt the power of Satan unto tue Kingdom of $efu* Chnfl. In the Old Testament, though the Mini fry that then was, w as acknowledged to be of Divwe Jnftitution,yet even then it was by a carnal fart of the Worldoppofed, as afuperfluous humane Invention, and the I' erf ens to whom that Mtntftry was committed were in their fever alGenerations vilified and traduced as a Society of men which rather fought fome world* ly, carn*l,perfonal tnterefl.. then the facrea things of Gods Kingdom. Thus Enoch who had this Teftimony that hefted- fedG&dy endured hard (pecches which ungodly fnners (poke again]! him. N oah a Treacher of Rig hieoufneffe was not (relieved in his Gtneratun, they did not, they wcnld not know Any thing till the floudctme and (weft them all away. Mofes 4 Prophet mighty in mraand deed had Jannes and Jzmbtestor>fili him in ^Egypt, and Corah and his com- fany to with ft and htm in the Wider nefl. Elijah that man of God, n horn one calleth *n Earthly Angel, ind an hea- venly Mortal, whowhilft he lived on Earth below, com- manded the Heavens and Clouds that are above, yet was he firfecutcd by Jezebel , and accounted by Ahab both an Bntmy The Preface* Enemy to him and to the State, andaccufedto his face as tie Trembler of Ifracl. Thus Jeremiah, [anEtijied from the Womb, wasfmittenandimprifoned, Michaiah imprifon. ed, Urijah fait* with the Swcrd, Zechariah ftemed to death. in the New Testament John B a Mi ft who was filled with the holy Choft from his ^Withers wemb, was beheaded. And Chrifi tfefus htm[df> who wis not teamed to be jli- ledthe Minifter of the Circumcifnr!, The Biftop of ourlouls, The Apiftleand High-Prieftof ourproief- fion 5 was crucified between twotb eve\ The holy Affiles of whom the world w. ts not worthy, w^rcnot worthy to live in the world , but wire d fifed and re]? tied of men, and accounted the fcim and off -(cowing of the world. In the ten fir H Perfections, The Dev:l efbeciiUy endea- voured the mine of tht Godly and Learned Mimftry : It is /aid exprejly of the fixth Perfection, That the Emperoitr Mzxun'musraifedit agah/f the Teachers a-nd Ltadits of the Church, thinking that if thefe Captains were removed out of the way, he fhould the c* filter prevail again ft thc^> reft. Thegreateft Defign that Julian t be Aptftate had for the overthrowing the Chrtfttan Religion , was by dc fir eying of Learning, and taking away t he means of fubftft znce from the Miniftry. The Scripture tels us, that for the ft ace of 1160 dales (that is , aH the time of Antichrists reign) the two Wit' tufa fhoulJ prophcfiein fackcloth, and this fackcloth is not yet put off , nor ts yet Itkely to be. For there are a Generation of men ri fen up amongsl us, that fay, That it is the greatest cheat tha ever was put up- o^ChrtflUns, to make them believe th^t there is a dtfiinol office of the Ministry peculiar to fome men and not to others. This they call a Monopolizing of the Mini ft cry, And tbc*> C 2 wrft The Preface. worst of aII Monopolies. And they fay, jujt as Corah And his Company, You uke too much upon you,yeefonsof Levi, Are not all the peopleof God holy + And may not Any man that is gifted preach, though bete notOrdained? But in the mean time they forget, that this Speech o/Corahs was Accounted Rebellion, and that the earth was not able to bear it, but opened her mouth and (wallowed him up 5 and the reft of his companions. It was heretofore Ac- counted a great fault for a Mintjfer to be a Jnftice of Peace, and thought incompatible wttb his Calling, And impofible for one man to watt upon both. But there are many tn our dates, that continuing in their Civil CAlltngs, think them- f elves Able to difcharg e the Minister jaI. And Although the Apoftle out of the fen fe of the weightinef of it, cried out, Who isfufficient forthefe things t Tet there are very many thAt think every man almoft fufficient. And as Je- roboam made Briefs of the loweft of the people , which werenot of the fons of Levi, and it was reckoned as his greAtfinne. Soitts with us, The loweft of the people and fuch as Are not called to the M'wiflry, nor trained up in the Schools of the Prophets, are become Preachers, and cried up as the None-fuch of our times. There Are divers wAiesby which feme men endeavour to dcjlroy the Ministry. !• By railing upon and reviling their per fons, Andrafing aB manner of reproaches againji them, as if they were the onely Incendiaries of Church And State, peflilent fellows, the cAufers of all the diftnrbance in the Commonwealth. t. B y crying down the prefent Ministry as Antichri- fiiAn, becaufe made {as they fay) by t^intichrtJUan Bijhops. 3. By tAking aw Ay their Maintenance. 4. By jetting up thebafejl AndmeAneft of the peoples, And The Preface. and fuch as have no Arts nor Knowledge in the Tongues, to be Preachers, that thereby they might wake the world be- lieve, lhat theMimfterial office is of all other the lowefi andtheeaficjt. 5. By decrying the very office itftlf. 7heje with others of the like Nature, are the waics and means by which mtn (eck to rume the Miniflry, and there- by Religion, and to open a wide gap to all Err ours, Hereftes, Blajphemies, Pro^hanenefi and K^ttheifm. Herein dea- Itng with Ht as Alexander did wtth the Athenians, who defiredtomake Peace with them upon condition that they would deliver eight of their chief men into his hands. De- mofthenes to diffwade the Athenians frcm delivering them up, tels them a Fable of the Wolves a?J the Sheep: lhe^> Wolves defiredtomake Peace with the Sheep , upon condition they wculd deliver up their Dogs to be difiroytd, which they hadnofioner done, but the Wolves prefently devoured tbes Sheep : Even fo when once not only the Per fins ofMiniflers are di (graced, and their Maintenance taken away, but when the very Calling and office of the Ministry u denied, and Ubertie given to every man that will to preach, then will the Wolves devour the Sheep of Chrift, then will Errors, He- refies, Blafphemie, \yithiifm and Poperie, come in like a mighty fond, thenwi 11 mine and defolation come like an ar- med man upon that Ration where this is practiced, without r erne die. And th re fore to t eft i fie our Love unto the Trui h, that the Sun of Right eoufnefi may rot go down in cur djiies,that the Truth of tbeGofpel may live when we are dead, and thes Word of Chrift may run and be glorified^ And to prevent the growth of ^Athefim which every where abounds, and theatneth the overthrow and ruine of the way that God hath called holy, and to reduce poor mi fled fouls, which lg~ C 3 nor ant* The Preface > nnMtlycinceivetheyfinnenrtintraUcin? the Mmfters of the G eft el, as if they were men onely feeking their own thin**, and not the things of the Lord fefus, and contem- ning the Mnijlry as if it were not Gods I a flit tit i an } but an humane in vemion introduced to uphold (ome cx>nd inter* ft, Wc the Members of the Provincial <^4(?emblj convened by \jX*ttorit] of Parliament > concede it cur Duty to clear unto our r r (p e dive Con gregati9?is, the Mini (try and Mini- Jfers, fuch as ferve the Lord in upright ne^from theft tin- kinde and ungrounded a[perfions. Befeechtng the Lord, the Father of Spirits, to convince and fettle the -fit dements of them tkat through mifguidance may doubt , and to give Repentance unto (uch as carnally oppofe themfelves, that the j may come to the acknowledgement of the Truth, and fo recover themf elves out of the (hare of Satan, wherein they fuffer themfelves to be taken captive at his flea fur e The Summe of all we (hall fay about the Gofpel-Minijlry, we fh all comprehend in this following Scheme. The < L i. That the Office of the Miniftry of the Word mi Sacraments is neceflary in ths Church of G^dby Divine Infticution. *. That this Office is perpetually neceffary in the Church of God. $. That no man ou|ht to take upon him the Office, or do the work of the Miniftry, except he be lawfully called and ordain- ed thereunto. fi.TheJuftifi- 1 cation of the I { Miniftry; < to i wherein are •| handled thefe '§ I particulars, I 55 "S t o o 3 -a H f i.Animmedi- I ate call , and. [therein laid down. 4. The feverai waies of calling, men to theMi^ niftry, where \Ji fpoken of, . *. A mediate I call, coflfifting^ Lin, . The characters of an imme- diate call. .Arefolution whether we are now to expect an immediate call. j. Whether the call «f the firft •Reformers of Religion from Popery,was an immediate call. fi.That the Electi- on of aMinilter deth not by Di- vine Right, be- long wholly and folely to the mi « jor part of every Congregation. i. That the whole E (fence of the Miniiterial call, doth not confitt in Election with* out Ordination. ffiledion, I concerning. I which are , handled two things, Ordinate on,concer. ing which are made j good thefe^ four After- I tionS ft, The Jufti- (ficacion,&c. B Ci. That Ordinati- on of Minifters is an Ordinance of Chrift. a.That theEflence oftheMinifteriai call, confifteth in Ordination. 3. That Ordinati- on ought to be withpraier,fafting and Impolttionof hands. 4. That Ordinati- on ought to be by ^ the Presbytery. f i.By Arguments drawn from the principles of our Ad-j ,i. Tb« the Call »««J wbucia b ? the I 'che Office of I -™y »*•"<■ the Miniftry which Tome of f What theCfiuj ches of EngUna are true Chur- ches. 2. And the tw< great Ob je&icnj againit thcm,ta- ken frcm their i Parochial! and Nationall con- ftkution,arefuf» ficicntly anfwer- ed. our prefem Mi V nilters did re- . fc g Arguments taken frcm cur own Principles^ ceive, during the 3Jld the nature of thc |Ma . And here QUr Mi- B. 2. Theju- ftificaticn of our Miniftry 1 which is com-< prifed under two Propofui- . ons. prcvalency of E pifcopacy , was lawful & valid j which is proved, x. That the Call to the Office of the Miniftry which our prefent Minifters dore- ceive,Gnce the a-^ bolition of Epif- copacy is lawfull and valid , in which is fhewedj niftry is largely vindicated from tht foal afper- fion or AntichrilHanifm, which is caft upon itj becaufe conveyed unto us (as is faid) by Po- ^ pifh and Antichriftian Bifhcps. Cu That a Bifhop and Presbyter are all one in Scripture. 2. That the inftanccs of Timothy, and Titus, and' thc Jifun Angels do net prov: the contrary. And becaufe Ordination by Presbyters without Bifhops is highly accufed of Novelty, as ha' ving not thc leaft fhadow of Andquity, and thereby many Candidates of thc Miniftry are difcouraged from this way of enning into the Miniftry, and Ordination fo received is ac- counted null : We have therefore added 3n Ap-J pendix wherein is briefly helJ forth the Judge»< mem and Pi ac"Hfe of Antiquity both in refe- rence to Ordination, and the whole matter of •V. Epifcopacy. % fm'Dmnum Minitterij Svangelici, % % OR THE* % IDIVINE RIGHT! * OF THE t Gofpel-Miniftry: The Firft Tart. % CONTAINING £ ^The Gofpel-Miniftry in general!.* *> The neceflity of Ordination thereunto by Impofr ^. i tion of Hands. *§» ^The UnlawfulneiTe of private mens afluming to a,yj»U 3 yet are they really diftinft in nature as Relation and Adion, and fepara- ble either by Divine Providence in cafe officknefTe, or by humane pravity in cafe of Imprifonment, Banifhnaent, or Re- jection of the People, or Supine negligence, floath, ambi- tion, or covetoufnefle in the Officer. Impoflible it is to^ifpute about the Office without mention of the work, they being Relatives, and- therefore cannot be anderftood the one wirhout the other : But yet becaufe there are a double fort of diflenters, fome that deny the very Of- fice of the Miniftry ; Others that grant the Office, but yet think J be Divine Eight of the Gotyel-Mimp^ think it no fin for a man gifted ( though uncalled ) to affiimc the publike work of the Miniftry : Our purpofe is to fpeak diiUndly to both. But in this Proposition only to the firft. The Office of the Miniftry is a fpirituall Relation to the whole employment of the Miniftry in a perfon qualified, founded upon a fpeciall and regular call. For its gencrall nature, It is a Relation as is evident by removing all other kindes, In particular it cannot be A&ion, For this is tranfient, but an Office is permanent. For its property, It is a fpirituall Relation to diftinguifh it from naturall and civil Relations. Its Subjed is a perfon qualified, Namely, i . Able. 2. Wil- ling. 3. Pious in the judgement of Charity. Its Object or J erm is the Minifteriall employment, ampli- fied by its extent in order to the work : A gifted Brother may upon juft occafion materially exercife fome parts of the Miniftry, as Pray er, opening and applying of the Scripture,but not all parts, as Adminifti ation of the Sacraments, nor the former in publiquc, unlefle lawfully called thereunto. Its Foundation is Vocation, or a Call limited- 1. By it* Specialty : A generall Call enables to Prayer and Teaching as a Chriftian, but only a fpeciall and particular Call enables to thefc duties ex officii & authoritative ; A private per- fon may bring news of a Treaty to be bad, but only an Em- bafladour or Herauld comes enabled by Authority to treat. 2. It is limited by its Regularity to diftinguilh it from the bare Call of the People : The Peoples Call may determine a Perfons Miniftry in an efpeciall manner to themfelves, but cannot invert a perfpn into the Office of the Miniftry, who was not a Minifter before ; Nor can their defer ting of him put him out of Office, though haply it may out of imploy- rocnt : A&ion is tranfient , but Relation b permanent ; j Therefore the Office is better defined by relation to the work ! then by relation to a particular people, who may eafily out him or his work but not of his Office : This Regular Call then confifts not in bare inftinft, whereby men run before 1 ; ' ' theyf 4 $us Divinum Minister i] Evangetici, Or, tbcy be fcnt, nor barely in tbe fuffrages of the people, which make a Perfon their Minifter not a Minifter : But in miffion either immediate by God and Chrift, witnefTe the Prophets andApoftfes; or mediate by Tome delegated and authorifed by God for that purpofe. Nihil dat cjucd non habet : Nor can he who is not either a Minifter or the Lord of Minifters regu- i Tim.4-i4. larly make a Minifter : Paul was called by Chrift, Timothy by 2 Tim. \.6. pfjfl and the Presbytery ; Nor do we reade of any called or- Aft. 14. 1*. dinarily to the Miniftry without MinifterS : And here by the JrJ^J\, way take notice, That the very nature of the Office of the ■ Miniftry argues ftrongly, that none can take upon them that facred Office without a lawfull Call and Ordination, fince the very Foundation of this Relation is a lawfull Call, and without a Foundation no Relation can either exift or perfift ; But more of this hereafter. For the prefent, That which we have now to prove if, That the Office of the Miniftry, that is, That a fpirituai Relation to the whole employment of the Miniftry in a per- fon qualified, founded in a fpeciall and regular Call, is of Divine Inftitution : Or more plainly, That the Ecclefia- fticall Miniftry is an Order, Function, or Office, that hath its Origir.all from Hea\ en ; Not from an Ordinance of Parlia- ment, but of the Lord Jefus Chrift, which we (hall prove by thefe Arguments. Arium. 1. F rom ^ ie P e culiar defignation of fomc Perfons to the work of the Miniftry; Whence thus we argue, If God hath peculiarly defigncd forrje Perfons to this work of the Miniftry, then the Office of the Miniftry is by Divine Inftitution : But God hath peculiarly defigncd fome Perfons to the Work of the Miniftry : The Confequence is clear. If God appointed feme Perfons to the Work of judging J/ratl, then the Office of Judges was by Divine Inftitution ; if God appointed fome Perfons to carry the Utenfils of the Taber- nacle or Temple, and to keep the doors, then the Office of the Porters and Door-Keepers was of Divine Inftitution : So Icre if God defigned fome Perfons to the Work of tbe Mi- niftry, The Divine Might §f the Gefpel- Mini fir j. 5 niftry, then there is fuchan Office. And it will be further ftrcngthened by this confideration ; That where there was no diftind Office God did not defign peculiar Perfons for the Work, but left it in common to all, and where he left it in common to all there was no diftind Office. Thus the daty of Almef-giving in gcneralj, becaufe it is a duty common to ail, and no peculiar Perfons arc deligned to iz y but it is equally required of all according to their ability, therefore there is no firch Office of Almef giving. But now to diftribute the Alms of the Church in a work peculiarly determined to fomc particular Perfons which are called Deacons ( and is not common to all ) and therefore the Office of the Deacon is by divine Institution. Adde further that to defign particular per- fons to any work, to which all have a like Call, Power, and Authority, is needlcfle and ridiculous. So much for the proof of the confequence : The Antecedent will cafily be made out. 1. That this was fo under the Law, is evident beyond all difpute, to all who reade and bcleeve the Old Teitaracnt : Though all Jfrael was Holweffe to the Lord, a Kingdom of Exo.19 £• Friefis, and a Holy Nation, as all Chriftians are now in their 1 Pet.*.$. k « private duties and domeftick Relations to offer up fpiritual ReT.1.6. Sacrifices acceptable to God by JcfusChrift; Yet there was £^J'{" then a diftind peculiar Miniftry in the Levitcs the Sonnes of M*u°mb.i.*o. Aaron by divine appointment ; And*o man might take that Deut.*io'.8.'& honour upon him, but only he that was catted thereunto, as l\\* was Aaron, Heb. 5. 4. Nor might any enter within the Taber- nacle but the Prieft accomplishing the Service of God. Hcb.9.^. 2. Ask was thus in the Jewifh Church before Chrifts In carnation, fo it was foretold that it (hould be alfo in the Chriftian Church confiding of Jew and Gentile ; It was God great Promife to be fullfillcd in GofpeUtlmes, that he would take of the Children of them that Jhould be brought into the P*« 66.1U Church for Priefis and Levites, alluding to the Officers that then were in being 5 which cannot be underftood of fpiritu- *11 Priefts, fuch as all Saints are in fome fenfc ftiled ; for thefc l( 6l 6 a* faid to be fingled out from the reft for fuch a fpeciall Of- , p cl \ \ D lice, n 1 $us Divinum Mini ft cry Evtngdici, Or, ficc. And tint in the times of the Gofpel, according to the Promife, fuch an Office was appointed by ourLortfJefus, is beyond all queftion to all who reade and beleeve the NewTe* Mar. 10.1,7. foment, Chrift before his death appointed the Apoftles to Luke 9! x' z 8° ant * P rcacn 5 He ordained twelve that they ftiould be with #. iVi/a. l)im, and that he might fend them forth to preach : And af- ter this the Lord appointed other feventy alfo ; and becaufe the Harveft was great and the Labourers were but few, there- fore they are bid to pray the Lord of the Harveft that he Leonid fend, firth Labourers into hU Harveft : To his Apo* Mat. 18. 19.' fti cs he revealed himfelf sfpecially after his referred ion, and A&. xo. 41,41 g ave t j lem comm iflion"and command.to preach the Gofpel to ail Nations, baptizing then* in the Name of the Fathef, of the Sonne, and of the ho Ij Ghoft : And when Jttdas being A numbred with them had obtained part of this Miniftry, from Aa. 1.17^4, which by tranfgreilionhefcll; the reft of the Difciples did not magnifie themfelvcs to be Apoftles, but fought to thtf Lord, that God himfelf would (hew whom he bad chofen to take part of that Miniftry and Apoftlefhip, and the Lot fal- ling upon Mathias he was numbred with the eleven. ^ . 3. The Miniftry in the daies of the Apoftles was not only difpenfed by the Apoftles, the feventy Difciples, and other Prophets and Evangelifts, whofe Call, Gifts, and Wotks were extraordinary, but by other ordinary Paftors, whofe fpirits- wej?e not infallible, and whofe com million was not extraor- iTim.i.i. dinary. The extraordinary Officers were commanded to commit the word to faithfull men who fliali be able to teach others alfo. And this Miniftry difpenfed by ordinary Paftors, was by the Apoftles themfelves and the feverall Churches of the New Teftament efteemed as a Miniftry by Divine Inftitu- Col.1.7. ti° n '• T^WftUes Epaphrasa, dear Fellow- Servant y who is for you a faithfull Minifter of Chrift : Tychieus he calls a beloved Brother and a faithfull Minifter in the Lord. And thefe ordi- nary Paftors ( diftinguifhed from thofe extraordin-ary Offi- cers) the Scripturei do affirm to be as truly by divine ap- pointment m the formejr , though not fo immediady and emi- ficntly, - t. The ibe Divine Rigit of the GtjjtH^Miniftrj* i. The fame God that fee in the Church firft Apoftles, iCor.it.i*. then Prophets, the fame God fee in the Church fome to be Teachers. Some (by way of diftinftion from others, ) and not all ; For the holy Ghoft argueth as if it were equally ab- surd to have all to be Teachers, as all to be Apoitles, and ap- peals to their naturall conference about rt ; *Are aU Affiles ? Ver.i*. nAre all Prophets f Are all Teachers t And if God him&lf the Father of all mercies hath placed thefe Teacliers in his Church, what is man who is but a worm that he fhould at- tempt to difplace them? 2. The fame Redeemer the Lordjefus who gave fome to Eph.4.11 be Apoftles, fome Prophets, and fome Evangelifts, the fame Chrift gave alfo fome -to-, be Paftor* and to be Tea- chers. 3. The fame holy Spirit which .faid, Separate me Barnabas and Saul for thewtr&f the xJrtimfterj, and V?ho committed A&.i$.». to Paul the Gojpel of Vnciremmcifton as he did the Gofpei Gal. 1.7. of Circ*mcifto* t§ Peter ; The lame bleffed Spirit gave charge to the Elders of the Church ofEphefw to take heed to the Flock. *f Chrift ; And though they were no where re- corded to have received a Commiflion extraordinary, and a fpirit infallible, ( Nay, fo far were they from being infallible, that the Apoftle foretels that fome of them would fpeak per- verfe things to draw away Difciples after them, v.$ o J Yet rs it faid exprefly^ that the holy Ghoft had made them Overfe- ers over the Flock : As the Saints converted to the Faith of &&,&,!*. the Gofpei by the Mmiltry of Tjchickttf, Epaphras, and One- firnus, and the Saints that in thofe due* were really added to the Church, were no lefic truly Saints then thofe which were converted iromediatfy by PauJ y and Peter, and,the reft of the Apoitles ; So thefe ordinary Paftors and Teachers afore- mentioned did no leflfe truly recerve their Miniftry from the Lord for their ordinary employment, then the Apoftfes did ( though they more eminently for their employmeot extra- ordinary :) As be committed to them the VVord and Mini- z £<**!« ji? ftry of ReconcUiattaay and gave to them k>to Commifljou a »dCowmaodtodifpenfehisOrd4fknces, fo that to themft D 2 was 8 $u* Divinum Mlmsleri] Evmgtlicl, Or, was not only lawfull or arbitrary, but necefiity was laid up. on them, and a Woe denounced if they preached not the i Cor. $t 1 6, Cofpel ; So was it alfo to the ordinary Teachers, and there- fore Archippu* ( no where mentioned to be an Officer extra- ordinary ) is commanded to fu/lfiff his Miniftrj, which he al* C0I.4. 1 7. Jo received from the Lord. Now if the Father, the God of Truth ; the Son, the Way, the Truth, and the Life; and the holy Ghoft the Spirit of Truth hath defigned peculiar perfons to this Office, then the Miniftry by way of Office, is neceflary by Divine Infti- tution. Arrum.2. Tnc Sccona * Argument is drawn from the peculiar Names or Titles, whereby the Perfons thus defigned and diftinguifhed from other Saints : If God hath given peculiar Names and Titles, whereby the Perfons defigned to this Office arc diftin- guifhed from other Saints, then this Office is by Divine Infti- tution. For as the judgement of God is, fo are the denomi- .&om.»«x. nations which God givcth to things, accordiuf to truth: If Adam gave diftinguiming Names to all creatures, futableto their beings ; Surely our only wife God will not diftineuifh where he himfclf hath made no difference. But God hath gi- ven to the perfons defigned to this Office peculiar Names and Titles. Eph.4. n. 1. Thefc are called Paftors, and the other Saints re- iPet.f.1. fpe&ively are called the Flock. Now is there not a rcall di- A&io.it. fti n fti on ( as well as nominall) betwixt the Flock and Paftor, the Sheep and the Shepherd ? 1 Cor.ii.i8. 2. They are called Teachers, and doth not the holy Ghoft Gal. 6.& evidently dift inguifh betwixt them that do inftrud and thofe that are inftrucred } 1 Tim.;. > 7. .3. They are called fuch as Rule well, not in any civil way as State-Officers, but fuch as labour in the Word and Do- ctrine. Hek.13.17* 4- They are fuch as are Over the Saints iu the Lord, and ttct. * 3 M* the holy Ghoft doth exprefty dift inguifli betwixt the Office*? in the Church, which have rule and infpe&ion over rie sants^ The Divine Right of the Giftel-MiuiHrj. p Saints, and alt the reft of the Saints under that Infpe- ftion. 5. They are called Stewards of the Afjfteries of god ; all > CoM l h D 3 The \ io $h* Divfaum Mini fterij Evdngtlici, Or, Aigum,*, . The third Argument is drawn from the Lords fpeciall care in requiring peculiar gifts and qualifications in Perfons fo diftinguifhed and defigned for this work as formerly. If the Lord out of his fpeciall care to the good of the fouls of People, hath appointed peculiar gifts and qualifications ( above what is required in all Saints as luch ) in all who en- ter into the work of the Miniftry, then the Office of the Mi- niftry is by Divine Initiation. For why (hould God require fuch qualifications for an Office, if hefirft had not appoint ed fuch an Office ; Suppofe a Parliament ftiould lay down fe** verall qualifications for every man that is to be made a Ju- ftice of Peace, Doth not this clearly infer, that there is fuch i Tim. j. i* an Office as of a Juftice of the Peace ; But our Lord doth re- quire peculiar gifts and qualifications,^. Not only thofe Moral Theological Chriftian gifts and graces which are re- quired in all Saints at fuch, as to be blamelcflc, vigilant^ fober, &c. But fuch qualifications as are peculiar, Though gifts as gifts do not alone inveft into an Office, yet where thefe arc fo ftriftly and peculiarly required, they argue that there is an Office. God requires i Tim. j. t. i. That they be apt to teach: Saints may be Saints though lam. 1. 1 9. they be not fitted to teach others: It is a good degree of Saintfhip when they are fwift to hear,, flow to fpeak, and apt to learn, (and we could wiih the Saints in our times could learn and pra&ife that LefTon ) but thofe faithful men . to whom the Miniftry is to be committed, muft be apt to teach. iTim.*.i. 2. That they be not only apt but able to teach others ajfo. Tit.1.5. 3- That they be fuch as holding fall the Word may be able by found Doctrine to exhort and convince Gain? fayers. 2 Tim.*. if. 4. That they be fuch 1% ftndy to Jkm tfamfglve* dfpro* Nqc only Sp- ve j, Hnt0 g Q ^ Wffr kpen that need not be ajh*mtd y Rightly divi* fiSr- Ut ** tbe Word °fT?"*b ; Ami who then « * frnthfult and vifi £uk. 1 1.4*. Steward Whom th$ Lord may make Ruler over kit UoHjhold t* give them their fortion of meat in duefeafon* j.TUt :/«K 1 he Dtvint big ht of the Gtjpcl' Mixiflry* 1 1 5. That thefe gifts be tried and approved by others (for uo man can be a competent Judge of his own gifts) The Deacons muft firft be proved, and if the Deacons the low- * Tiro.j.io. eft Officer of the Church muft by Divine appoimmeBt be firft proved before he be admitted to ufe the Office of a Dea- con, how much more is this required in the Office of the Miniftry, which is far higher ? 6. That thofe that are to prove and approve ob'ferve thefe x j- m - tl . things without carnall preferring one before another • tljat 2,^ they doe nothing by partiality , that thej lay hands Juddenly upon no tnan it and this the Apoftle ehargeth diem with be* fore Cod and the Lord Jefpu Chrift and hi* Eh SI ^Angels * Now why are all thefe qualifications required } Would not all thefe injunctions about fuch an Office be raperrluous, if fuch an Office were not by Divine Inftitution ? 7. The qualifications are fo many, the work fo eminent, the fucceffe fo various, the Miniftry of the Word being to fome the favour of lire unto life, and to others the favour of death unto death, that the Apoftlc in admiration of the dif- ficulty and dignity of this employment, crieth out, who i* f /efficient for thefe things { But they who are alienated in their * Com. i 6. rrundes as they fnuflfc at the fervice of God, and bring the Mal»-*.i}« torn, and the lame, and the fick ( as if any tiling though ne- ver fo bad were good enough ) for an Offering to the Lord, fo they account the work of the Miniftry fo mean, and the Office fo contemptible, that they fay in opoofition to the holy Apoftle, For thefe things who is not iufficient >> boldly intruding themfelves into this work, without any gifts or qua- lifications futable and approved thereunto, preruming to be Teachers of the Law and of the Gofpel, yet not underftand- 1 Tim. 1.7. ing what they fay or whereof they do affirm. The fourth Argument From peculiar duties • If God re- yf rfMm 4 quire peculiar duties of Minifters which he doth not require * of Beleevers as Beleevers, then there is fuch a diftinft Office ty Divine Inftitution. But God doth require peculiar diftinct dut^s of Minifters. 1. They la $us Divinum Mimfltrij Evangelici, Or, i Tim.M • u ^^ arc commanded to take fpecialcare of the Church iP«.5»»>J' of God to take the over fight of the Flocks of God, jet not • as Lords over Gtds Heritage ; but being examples to the Flock: iTia.4^4* 2 - When they have undertaken this work they arc charged tut U negleH the gift that is in them, which Vtas given by the laying on the hands of the Presbytery. T* ii< 3* Wholly to minde this Work and the Office; Meditate Aft ?» 4- # * n p ^ c f e *h**£ s > &' ve themfelves wholly to tbem , that their profiting may appear to all: It is not reafon that they Jbould leave the Word and ferve Tables, but they muft continually give thcmfelves to Prayer and to the Miniftry of the Word. It is true, that the work of the Apoftles wis exceeding great, yet it is as true, that their gifts were extraordinary, and the afliftancc they had was above raeafurc, God teftifying to the word of his grace by many figns and wonders : Now if the Apoftles endued with thofe tranfeendent abilities, would not fuffer themfelves to be diverted, how much more doth the work of the Miniftry challenge the whole man, of diem whofe parts and afiiftances are fo farre inferiour that they may attend the fpecial fervice of God without diftra&ion ? 1 Tim.4. 1 h Have not the Minifters now as much need as Timothy then to **" $} vt ^tendance to reading, as W/ as unto exhortation and doctrine^ to meditate upon thefe things, and give themfelves wholly to them, that their profiting may appear to all, that fo they may fave thcmfelves and them that hear them > 4. Not only wholly to minde this work in private, but in a m.4«*» publike to Treach the Word ; to be inftant in fe of on and out 1 Tim 11$. •/ f €a fi n \ Rebuke, exhort with all long-fuffering and do- Brine : With meeknejfe they muft inftruU thofe that oppofe themfelves ; They muft labour even to wearinefs in the Word and Do&rine : They muft be willing to fpend and to be fpenc C i» H °P ontnc Service of the faith of the people : A neceffity it * Cgry. 1*6,17 ^ *t on *^ em t0 P re * c h ^ e Go jP e l* tne fnegled whereof involves them in a Woe ; If they doe it willingly they have a reward, and if mt yet a Di^enfation is committed to them. 5- Not &• 7 he Divine Right of the Goftel-Minifttj. j j 5. Not only to preach the Word, but alfo to adminifter the Mat.18. i 9 . Sacraments. ijCor.^,*. 6. And alfo to ordain others into the work of the Mini- l ^ or - l0 •'*• ftry : Of which more hereafter. 'Tim' 1 -'/ 4, In all thefe works not to feed themfeives but to feed the x Tim.j.i*. Flock, to look not only to their lives but to their dodrine, Hcb.i? If, to watch not only for their own fouls but for the fouls of others. 7. They are commanded fo to watch over the Flock as Heb.13.17. thofe that muft give an account. 8. They are commanded to take heed to themfeives and to 1 Tim.*. 16. their dodrine, not only how they live but how they teach, that they may edifie both by living and teaching, and though they meet with many dilcouragements, unrruitfulneflfe in fome, and unkinde oppofitions from others, yet they muft continue in thefe things , and perfift in their work, when they have laid their hands to this Plough they muft not look ^ir x , back, but muft perfev^re to fpeak the things which become iTim.V*. found Dodrine, to p ch the Word, to be inftant in fcafon and out of feafon, to reprove, rebuke and exhort with all long-fuffering and dodrine. The fifth Argument is drawn From the peculiar diftind Arqnm.\ duties enjoyned the people in reference to their Teachers. * Ifthe Lord requires peculiar diftind duties from the peo- ple in reference to their Teachers, then this Office is by Di- vine Inftitution. But the Lord requires peculiar diftind duties in the People in reference to their Minifter, &c. L To know and acknowledge them fuch as are over them x Thef.* .1 1. in the Lord. 2. To remember their guides who have fpoken unto them Hcb the Word of God ; We are prone to forget our duty to- \ '■* "» wards them : God is fenfible of this fin, and gives out thefe commands to cure this forgetfulncfle. r 3. Highly to efteem them, and that in love, and this alfo ' -.. for their works fake. Though the Saints arc not to efteem or . c * 5 * * £ think 1 4 $ m T>Mnwm Mimfiiri) Evangelic*, Or, think of them above what is meet,yet this efteem muft not be i Tim. 5.i7» vulgar as that which is only common to ordinary men and be» lievers : When the unthankful world defpife the Minifters,the Saints are obliged to account them worthy of double honour, ***p ix77tp/*<7« anc j to efteem them highly, very highly and abundantly ; This xThe.f.ij. kjgjj degree of efteem mult be in love, for if we love the EmbafTage, and the Lord who fends the glad tidings of Sal- Roai.io.ij. vation, How beautifull then are the feet of his EmbafTa- dours ! 1 his efteem of them in love muft be for their works fake : Now if this work was not of God, he would never give fo many injunctions to honour thefe work- men : But iPct.i.n. this work of the Miniftry in reconciling llnners to Cod, is fo ftupendious, that the Angels with admiration defireto look into the(e things : And in the difpenfation of this my- ftery which from the beginning of the world hath been hid in God, is made known by the Church not only to men but Iph.j.^i©. to Cherubins and Seraphims^ Principalities and powers in Heavenly places the manifold vvifedom of God. Hcb.13,17. 4. To obey them that have the rule over you and fubmit your felves unto them. Heb.1j.17. 5. To encourage them, that they may do their work with joy and not with grief, for that is unprofitable to the Eiock, as uncomfortable to the Paftour. 6, To maintain them ; He that is taught in the Work muft Gi\,6.'6. ccmmunicatc to him that teacheth in all good things : Why doth 1 Cor.9.7. :o the holy Ghoft fpend almoft a whole Chapter upon this Sub- ■* ject. ? and after many arguments, why doth the Apoftle make that appeal ? Do ye not know that they which minifter about holy *" things live of the things of the Temple ; and they that wait at the Altar arre partakers with the Altar ? And whereas fome might fay, This practife is Mofaicall, and fit for the Jewifh Y.i4« Priefthood, but not for Gofpel-tiraes, He prevents this Ob- jection, and aflerts as a Divine Jnftttution, that God hath thus ordained, thzt they Which f reach the G off el Jhould live of the Gosjel : But this doctrine of the maintenance of Minifters hath been of late fo largely and fohdiy afferted by feveraf able pens, that wc (hall not need te fay any more abourtt. But no 7 be Divine Kigb*, of the GofyeL Mint ft rj. I J no wonder that thofe which would take away and detain the maintenance (houldalfo be willing to deny the Office : They that take away the Oyl would break tkc L amp in funder as a thing ufeleffe and unneceffary. Objett. But fome may fay, the Apoftles did work with la- t Thef. j.8, 9 : bour and travell, night and day, that they might not be Aft.12.34. chargeable: Doth not Paul himfclf appeal to the Elders of the Church ofEpbefus, Yea, you your (elves know,that thefe have miniftred to my neceflities, and if the Apoftles labour- ed and had no maintenance, though they were extraordina- ry, why (hould not other ordinary Minifters labour, and why is their maintenance a duty neceflary ? Weanfwer, 1. This travell with their own hands for a fubfiftence was a peculiar cafe of Paul and Barnabas, and , Cor. 9. 6. was not the praftife of the other Apoftles ; for Paul faith, I comp. ver.s', only and TSarnabasbwz not we power to forbear working as the other Apoftles and Brethren of the Lord and Cephas ? 2. When they refufed to receive maintenance, this refufal was upon efpeciall occafion : As 1 . Either the Churches ex- tream neceflities, thedaies of danger and exigencies of the Saints: In fuch cafe, though marriage was lawfully I fup- pofe it is good for the pre lent diftrefTe, I fay it is good 1 Cor. 7.1$. for a man to forbear marriage; and fo Taut did both for- com. wi t h bear marrtage and alfo refuted maintenance, but none can ** conclude from hence the marriage of Minifters is unlawful), or their maintenance unneedmil. Or 2. This refufall of maintenance was in cafe of fcandall, when falfe Teachers had crept into the Church of Corinth, who boafted of themfelves and their own doctrine, and that they would Preach the Go- fpel freely, and fo cried down Paul and his Miniftry, there- fore in this cafe Paul preached the Gofpel freely, / Wat lC chargeable (faith he) to no man, and in all things 1 have kept my j elf from being burdenfome tojou, andfo Will I keep myfelf, and what I dointhis kinde thatl will do ; and the ground of this practife he declareth to avoid fcandall, that I may cut cff occafion from them which defire occafion ; and that he might ftop the boaftings of thofe falfe Apoftles, dececeifull workers E 2 trans- 109. Y.I*;IJ. 1 6 J>u* Divinum Mixifltri] Evangdici, Or, transforming themfelves into the Apoftles of Chrift, thac wherein they gloried fhey may be found even as we. 3. When Paul was neeefiitated to labour with his hands, he numbers it in the Catalogue of his lbrrows as part of his 1 Cor. 4.1 i,xi f u ff er j n g Sj t this hour we both hunger and thirit, and are naked and buffeted, and have no certain awelling-place, and labour working with our own hands. 4. Though />hi.'4- 10,14, pleafmgto G«d 3 and that hereby fruit did abound to their ac* 1 1,16,17. count. t/£r*um.6. The fixth Argument is drawn from the Promifes ; If God hath made particular Promifes to them that work in this Mt- niftry, then this Office is by Divine IntHtution ; For God did never promife to keep up that Office in the Church which he hath not fet up; but hath faid the contrary, that Mat. 'J.iJ. ever j Plant Vehich our Heavenly Fatber hath not planted /hall be plucked up. But God hath madepeculiar Promifes to them that work in the Miniftry. 1 ; That his fpeciall prcfence (hall be with them ; Lo, I am MaMS.io. ytithjoH in this work of Teaching and baptizing, though many or mod may be againft you. 2. His fpeciall aiiitf ance ; God alone is alfufficient to make them The Dtvine Right of the GofyeLMimfiry* 17 them who are infufficient of themfelves to think one good thought,, able Minifters of the New Teftament, not only aCor.j.^6. of the Letter but of the Spirit; God alone continues thefe abilities from the perpetuall fupply of the Spirit of Jefus Chrift. From this fpeciall ailiftance it is that they which have Phil,* 19. this Miniftry faint not under all affronts and difcourage- *Cor.4.-i. ments,. totally 7 and univerfally , becaufe they receive new fupplies of Mercy from the Lord. 3. His fpeciall protection of them in all afTaults : He is prefent with all his Saints to protect and preferve them « He is in the midfi of the [even Golden Candleflicks, and he walks in the midft of them ; Thefe feven Golden Candlafticks are declared to be the feven Churches of Aft a ; But God doth Rev.1.1. more then fo to the Minifters of thofe Churches, He is not only in them, and walks in the midft of them, bnt he holds the Stars in his right hand. 4. Unto them he promifeth the power of the Keys, and engageth himfelf, that whatsoever they minifterialiy binde on Mat. 16. i 9 . . earth pjall be bound m heaven, and whatsoever they loofe on earth Ji jail be kofed in heaven • And this promife firft made to Peter was not limited to Peters perfon alone, for Chrift after his llefuned ion makes good the fame promife to all the oener A pottles ; Whofe fmsfoeverje remit are remitted, and Vthufe f us foeverje retain are retained y And that this promife was not liimted to tl;e Apoftlcs as A pottles, but was given to the Apoftles. as Minifters of the Go(pcl v is evident from AIat.iV>. I7 y i8. where the fame power is given to the ordinary Church-Officers that was given to the Apoftles, and the fame encouragement given to them to exercife that cenfure. 5. Chrift Jefus promifeth fpeciall fympathy with them, whatfoever entertainment they meet withall in the difchargc, of this Office; He that receiveth you receiveth me, and he that receiveth me receiveth him that fent me : And when the Minifters are defpiled, hated,, and contenmed, Chrift tels us he takes it u.tt himfclf as if thefe contempts were done to hirofeif in his own perfon : He that haieth them ( in reference to tier work) hztethme; H&tbaf.dt (j Sifeth them dejftfctk me, Luk.ro. i £ Iofa.io.ij, fa Mat. 1 •; 4a- ■: IS 3.20. V.4*.4i. 1Kln.18.13, zCbr.30.11. iCh.o.jtf.itf. i Cor.3,9. J-usDlvinnm Mimfterij Evangeltci, Or, and he that defpifeth me d.'fpifeth him that fent m: ; which great promifes chough eminently given to the Apoftles, yec are noc limited to the Apoftles as Apafties, but extended to ail the M nifters fent to preach the Gofpel,for fo Chrift himfelf ex- pounds thefe Promifes ; Verity, Verify, I fay untoyou, He that rcceivcth whomfoevcr 1 ftallfend, receiveth me : Now if the promife be to all whomfoever Chrift fends, then not only to the Apoftles ; for tefides them Chrift fent other Paftors who were not immediatly called and fent, as the 12. and the 70 yet they were proved before to have been fent and fet in rh* Church by Chrift. mc 6. Chrift is fo tender of the good or bad ufage of his Minifters, that he hath undertaken to recompence all that good done to them ; He that receiveth a Prophet in the Name of a Prophet, fball receive a Prophets reward ; And though this be true alfo of every righteous man and Difciple in his pro- porcion,yet our Lord doth evidently there diftinguifh betwixt the Prophet by Office and the righteous man or difciple as he doth alfo betwixt a Prophets reward and a righteous mans reward: And fo in all ages God hath taken it kindely when his faithfull Minifters have been protected and countenanced • It ftands upon record as a token of the fincerity of obadiah that in that general perfection by fez,abel, he had a hundred of the Lords Prophets, and hid them fifty in a Cave, and fed them with bread and water : And of Heuekiah.thzt good King who walked before the Lord with a perfed heart there is this tefttmony recorded, thathey^ comfortably unto all the Levites which taught the good knowledge of the Lord : But thofe Kings and Rulers that abufed the Minifters are noted as ene- mies to God himfelf, Ahab and Amaxla, dec. And contempt of Ordinances and Minifters fent from God, is made the fad- deft fore-runner of ruine and defolation • When thej mocked the LMeJfengers of God, deffifed his Word, andmifufed hU Pro- phets; Then the wrath of the Lord rofe up againflhU people, till there Was no remedy : The Lord was tender of the Miniftry of the Law becaufe glorious. Now doth not the holy Ghoft Cell us, that the Ministry of the Gejpel djth exceed in Glory- That 1 he Divine High of ihc Gityel- M>ritfiry. 19 That among them that are born of women there hath not ri- fen a greater then fohn B.#ptijt ; Notwithftandiflg, he that is leaft in the Kingdom of Heaven is greater then he, not that their Perfons are better , but tjiat their Miniftry is higher. Therefore let us ail take heed of defpifing the Miniftry, iyial.4.6. left the Lord finite the Earth with a Cttrfe ; For be that defti- i Thef.4.8. feth, defpifeth not man but Gcd. So much ftall fcffice for the Firft Propofition. Chap. II. Cone lining the Second Propofition. PROVING, Thtt the Office of the fjiftinijtfj is popcfttally necef- (ary. THat it is fo will appear by ihefe enfuing Argu ments. If all the former Arguments which evince the nece fifty o* this Office by divine Institution be of a moral nature, then are they of perpetuall Obligation by Divine appointment; For the Commands of the Morall Law given to the Jews oblige all, and Precepts of the Gofpel given both to Jews and Gen- tiles in the Apoftles times, do equally oblige all bcleevers in thefe daies as they did beleevers in the dates of the Apo- ftles, to whom they were at firft immediatly prefcribed; becaufe thofc precepts are of a moral nature - Whatfoever duties God required in the Churches of Gulatia, Phi- Rom. if. 4. liffi>) Colotfe, &c. all thefe Scriptures do as really feinde Ronrti.-tf. now as they did then binde them , for whatfoever things were written aforetime were written for our Learning ; The fame oils which were fins then are fmnes now, the duties enjoyn- 20 fus Divinwn Min (lerij Evdngdici, Or, enjoyned then are duties now, and (hall binde all ages until the appearance of Chrift ; This Rule is fo exad and perpetual!, that they and they alone which walk accord- ing to this Rule, Peace fliall be on them and upon the Ifrael ofGod. But all the former Arguments which prove the Omcc of the Miniftry to be nccefTary, are of a morall nature ; Not given to Apoftles as Apoitles, but to them as Stewards and Minifters of God, and fo appertain to all Minifters of Chriil. And in every Argument there are thole proofs produced out of Scripture, which were not given only to Apoftles but to ordinary Pallors, as may appear by a particular review of all the fore-going Arguments. Arjum.l. If the Ordinances be perpetually necefTiry in the Church by Divine Inftitution till the day of Jefus Chrift, then the Office of the Miniftry to difpenfe thofe Ordinances is perpe- tually neceflary in the Church by Divw Inftitution • The reafon of this confequence appears thus. If the Lord had only appointed Ordinances to continue, and had appointed none co adminifter them, then the Ordi- nanres would fail, becaufe that which is every mans work is ufually and effectually no mans work, and though God hath immediatly appointed thefe Ordinances, yet now he doth not immediatly adminifter them, but the adminiftrati- on of thefe Ordinances he hath committed unto others; not Dan.io.i jji7 tQ Angels, f or tne i r glory is fo great, and our infirmities fo many, that we could not endure their vifihle miniftration; but this Miniftry he hath committed unto men, to fomc and not to all, as hath been proved in the former Propofition ; and thefe are called the Minifters of Chrift, Stewards or dif- penfersof the MyfteriesofGod, and are workers together with God, and fuch have this Treafure in earthen vejfels, that the excellency of the power might be of God ; The Miniftry of the Word and the difpenfing of the Sacraments we finde con- joyncd in the Inftitution of Chrift, to whom Chrift gave Commillion to preach, to them he alfo gave Commiilion and .Iud.13.11. 1 Cor. 4. 1 a Cor.7.i The Divine Rtght ef the Gofycl-Mimftri. *i and Command to Baptize, and he promifech to concur with them in their adminiftration : But that any others have any fuch Command to enjoyn them, or Commiflion to enable them, or any fueh promife of Gods concurrence with them, if they undertake thefe Adminiftrations ; or that any fuch pra&ife was in the daies of the Apoftles, we reade not in the New Teftament, and becaufe the whole nature and vercue of the Sacraments of the New Teftament, depends folely and wholly upon the Authority of God being the Inftitatour of them, tbereipre we may neither adde to nor detract from his Inftitution, left the Lord adde to the Plagues Written in thx * Ref ix i6 Btok, , and take away our part out of the Bookjf Life : So much for the confequencc of the Major ; Now to the Minor \ which is this. The Ordinances be perpetually neceflary in the Church by Divine Inftitution; which will be evident if we confider the publike Ordinances of the Word, of Baptifm, and of the Supper of the Lord. i. For the Word ; It is evident that the Word preached {hall continue in all ages from Mat.2%.20. where Jefus Chrift commands his Apoftles and Minifters to teach all Nations , and promifeth to be with them in that work^ to the end of the world • as alfo from 8fh.+> 11,12,13. Chrift gave Paftors and Teach- ers, for t he perfe fling of the Saints, for the work^ of the Miniftry^ for the edifying of the body of Chrift \ till we all come to the unity rf the Faith. 2. For Baptifm, we defire thefe particulars to beconli- dered. 1. That Baptifm is an Ordinance of the New Teftament appointed by God himfelf, John was fent to baptize, he did Ioh. i.j j. not go about this work till he was fent, and becaufe Baptifm was tirft adminiftred by him, therefore he is fo frequently called John the B<*ptift, not that Baptifm was his invention, but that the Adramiftrarion thereof was firit committed unto him, faat.j.i/tr*u the Inftitution it felf was of God ; God was the Authour* fob* only the Minifter, therefore the Baptifm of John is de- M 2I raed co be of men, and affirmed to be of Heaven : And when Luk.7.30 F the %% $us DMnum Mini sterij Evangtlici, Or, the Pharifees rejected his Baptifm, it is aflertcd they rejetled Matth< g .'i i . the connfellof God again ft themj elves, being not baptised of him : with 1 1 . And the Lord Jefus Chrift to declare the Baptifm oifohn to be of God, even he that came to fullfiJl all righteoufnefle, came from Galilee to Jordan to be baptized of John. 2. It is evident, that Baptifm was appointed not only to the Jew but to the Gentile, it was indeed fii ft adminiftred to Mat ?.$. tne J ew by fohn and by the Difciples of our Lord, and after Ioh.4.1. Chrifts Refurre&ion by the Apoftles to thofe pfimitive Con- verts : but when the partition Wall was broken^own, Bap- A£. 2. j 8,4 1. tifm of Repentance was preached unto the Gentiles, not on- ly in fudea but in Samaria alfo they that beleeved were bapti- Aft.'.io. zed both men and women, and fo Cornelius, the Roman Cen- A&. 10.48. turion, and fo the Jay lor and all his at "philippi and Corinth,. Aa.16.j3. cp au / baptized Crifpus and Gains, and the Houftiold of Ste- phanus. 3. This Ordinance of Baptifm inftituted both for Jew and Gentile, was not to continue only in the Infancy of the Church, as the Photinians and Socinians affirm, but is perpe- tuall, as may appear by thefe Arguments. Mat 10.20 *• ^ e P rom ^ e and precept of Chrift wherein the Lord commands the Word to be preached unto all, and all Nati- ons to be baptized ; and Chrift promifeth that he will be with his Officers in the Adminiftration of his Ordinances to the end of the world ; If to the end of the world there fhall be Difciples, and if all Difciples muft be baptized, then Baptifm muft continue to the end of the world. 2. The ends for which Baptifm was crdained, are not tem- porary, but morall, and fo perpetuall ; All the Difciples of Chrift now need the fame means as the Chriftians, during 6al. x 27 l ^ e ^8 C °f tne Apoftles, that we alfo might be baptised into JUm.i.3,4? Chrift, to be baptized into his death, buried With Chrift by baptifm, that like as Chrift Veas raifed from the de^d by the glo- 1 Com a«i £ • rj of the Father, evenfo roe alfojhculd wall^ in newnejje of life • Neither d©th the Baptifm of the Spirit difanull the Baptifm of water ,but rather confirm it • For by one Spirit are we all bap- tized into on* body, whether we be Jews or Gentiles, bond or free* 3. If The Divine Right of tht Gofptl-Mimflry, *3 3. If we confider the nature, ufe, or efficacy of Baptifm, it is called by the holy Ghoft a faving Ordinance, and is unto believers and their kcd in the New Teftament, as the Ark was to Noah and his Family in the Old world, who being in the Ark was favcd fronvperifhingin the waters, when the reft were drowned ; fo Baptifm that dotb now fave us not only or mainly the outward part of it, the putting away the filth of the fle/h (which yet is an Ordinance to further our falvation ) but when the Spirit of Regeneration efTe&ually concurs, fo that we finde that there is a renewing of the holy Ghoft, and thereby the anfwerof a good Confcience towards ifet. j.*x, God. Thirdly, For the Sacrament of the Lords Sipper, it is e- vident, 1. That it is an Ordinance of God appointed by Jcfus Chrift, for he alone who gives grace hath power to appoint the means whereby he will convey grace: as no man can cre- ate new Articles of Faith to be beleevcd, fo no man can ap- point new Sacraments to be received ; Only Jems Chrift the Prince and Mediatour of the New Covenant, the High Prieft of our profeflion, who hath all power in Heaven and Earth, and who alone is able to fill all his own Ordinances ( which in externall appearance feem but mean ) with inward efficacy and fprituall fullnefle •, He hath firft inftituted this Sacrament Match. i6.i6> and alfo adminiftred it even the fame night 'in Which he Was be' *7»»*. tr*,ed.. .Co....*,. 2. This Ordinance was not only appointed to and for the Apoftles, to whom it was firft adminiftred, but unto all be-' lievcrs both Jews and Gentiles, by whom it is to be received, not only once as Baptifm ( for we reade no Inftitution to t co.iu%4* ' baptize the fame perfon more then once ) But our Lord hath prefcribed the frequ ent reiterated ufe of this Sacrament, that a&»*'4Mo"- we (hould often eat this Bread and drinkjhis Cup, and aceor- jo. f - dingly the Apoftles and the primitive Chriftians did frequent- ly celebrate this Ordinance. 3. It is evident that this Sacrament was appointed not jon- ly for thac age, but for all fucceeding generations, therefore F z Believers * 4 $u*VivhumMiMBtri]Eva»gdici, Or, Believers are commanded to frequent this Ordinance, and in i Cor. 1 1 .16. eating this 'Bread and drinking this C#/>, to for* forth the Lords Death till he come ; for our Lord that will have his Church to continue in all fucceffions, till the day of his appearance, hath both enjoyned all Beleevers as their duty to perpetuate the ufe of this Sacrament in their feverall generations, and hath alfo foretold for their comfort, that this Ordinance (hall con- a Th. 1.7,3. tinuetill the day of his laft coming : So then thefe Ordinan- ces being appointed by God to continue to the end, hereby it appears that the Lord hath defigned the Office of the Mini- ftry to hold up and hold forth his Ordinances to the end of the world. Argum.i. If the Promifes which Chrift hath made to uphold the Mi* niftry be perpetuall, then the Office is perpetually neceflary, But thefe Promifes are perpetual. That Chrift. hath made pro- mifes to uphold the Miniftry, hath been proved in the former Proportion out of Mat.zft.io.&cJYhz onlydoubt which can remain, is, Whether thefe Promtfeswere limited to that age wherein the Apoftles lived, or whether they do reach all fuc- ceeding ages to the end of the world \ Wherein who can bet- ter refoive us then Chrift himfelf in the words of the promiie, Go teach and baptize, and io lam Vcithjou alwaies to the end tf the world. 1 . This Promife (we grantj was made firft and immediatly to the Apoftles ; but the Query is, Whether folely and only unto them as they were Apoftles ; It cannot be denied but many precepts and promifes given to them were of a different nature, 1. Some to the Apoftles as Apoftles, and 2. Some to Apoftles as Minifters, and 3. Some to Apoftks as Beleevers. if any demand,how fhall we know when Chrift fpake to them as Apoftles > when to them as Minifters ? and when to them as Chriftians ? We anfwer, That the beft way to difcern this, is to confider the nature of thefe precepts and promifes : if they be of an extraordinary nature above what God hath commanded or promifed to ail beleevers, or to all ordinary Mb$ry; Then thefe commands or promifes are peculiar to Apo- the Divine Kight of the Gc/pel- Mmiftry. 2 5 z Pet. 1. 1.. Apoftles as Apoftles, as extraordinary Officers -For inftance, When Chrift had called the twelve, He gave them power a- gainfi unclean fpir its, to cafl them out, and to heal all manner of fcknejfes, and all manner of difeafes : And thefe being extra- ordinary promifes, it appears they were made to the Apoftles as Apoftles, and not to them either as Beleevers or as Mini- fters. If they be of a common nature wherein all Saints and Dif- ciples of Jefus Chrift are equally concerned, then though they were given to the Apoftles, yet not only to them as A- poftles, but to them as Beleevers, who alfo partake of like u^xh.'zl \t precious faith Vcith them, through the righteoufnefle of God compared with and our Saviour Jefus Chrift ; When Chrift commanded them v. 2,j. to watch, for ye know not what hour the Lord will come ; this duty was laid upon them immediatly and apart from o- thers as appears ; His Difciples came to him privately , faying, When Jhall thefe things he t Yet this duty is of fuch a nature 'as is common to all beleevers; and fo elfewhere Chrift expounds ^| ar ' * * ■ * 7 - it, what I fay unto yon I fay unto all, watch : When Chrift ac * ' 9 ' 10 ' 4 taught his Difciples to pray, in them he taught the fame duty to all beleevers : And all thefe commands, to deny om-felves, take up the Crojfe, and follow him, are fo given to the Apo- ftles as they alfo oblige all beleevers : So when Chrift praied h ' I7 " 20, for the Apoftles, that God would fandifie them with all truth; he prayed not for them alone , but for all that Were gi- ven to him of the Father, Which Jhould alfo beletve in him through their word: So all thofe great and precious promifes which pertain to life and godlinefte, whereby all beleevers partake of the divine nature, having efcaptd the pollutions which are in the world through luft, were given not only to the Apoftles * PcM.3,4. but to all Beleevers. The ignorance or non-obfervance of this diftin&ion hath led the Papifts into many abfurdities, as when Chrift gave the Cup to the Apoftles, becaufe they all were Minifters, therefore they do not conceive themfelves obliged by that example to give the Cup to the Laity ; where- asChtiftgave the Cup to the Apoftles not as Apoftles but only as Beleevers, and fo ordained it for all Btkevers, who F 3 did 26 ytu Bivinum Mimftcrij Evangelici, Or, i Cor.7.2.6. iCor.1.17. did not onely Eat the Breads but Drinks the Cap of the Lord. The Precepts and Pr omifes which are of a middle nature betwixc che two former, not fo general as to concern all be- lievers, nor yet fo ftrait and peculiar as to be limited to the Apoftles, as Go, Teach and 'Baptize, Sec. Thefe Pre- cepts and Promifes thereunto annexed, were given to Apo- ftles, not as Apoftles, nor to them as believers, but given to them as Mmifters and Stewards of the myfteries of God ; For the Apoftles did not adminifter the Sacraments as Apoftles, for to-baprize was no peculiar work of the Apoftles, as fuch. NowChrifts promifein Matth.2%.20. is to Apoftles teach- ing and baptizing. But thefe are ads minifterial, which there- fore appertain to all Minifters called of God in his Name to perform thefe duties. If any (hall objed and fay, This promife was not to their perlons, but to their dodrine, which (hall continue to the end of the world. aAnfw. It is true, the dodrine of the Apoftles (hall con- tinue to the end of the world ; it is fuch a light as all the breath of men, or rage of hell can never blow out, and one jot or tittle of this Word/hall not fail ; But this promife is not onely to their dodrine, but to their perfons, inverted in fuch an Office, not onely to their Afkj&KU , buttochem JiAmovrth not onely to their dodrine taught , but to their teaching and baptizing. This promife cannot be confined to the perfons of Apo- ftles ; for Where are the Prophets and Evangelifts ? And do the Apoftles live for ever ? But this promife reachech all ages ; / am Withy oh alwayes to the end of the World, which ftrongly •argueth, That the Office of the Miniftry (hall continue till the fecond coming of Chrift ; and though many have endea- voured to fuppreffe both Muiiftry and Magiftracy, yet they fhall continue till Chrift deliver up the Kingdom to Cjod even the K.tv.11 ,ii 3 i} Father. Then, and not till then, Will he pnt down all Rule , and all zsfnthority and Power. Then there Jball fa no Temple , then fhall be no need of the Sunne, neither Matth.J.18. 7 he Dtvim Right of the G$fttLMini8rj. i 27 of the Moon tojbine therein, for the glory of the Lord pj all light- en it, and the Lamb is the light there f. When Chriftfendeth forth his Apoftles about a minifteri- al imploimenr, he promifeth to be With them unto the Worlds end, which doth not^cannot intimate, either that the Apoftles themfelves fhould live fo long, or that this his promife fhould be made good no longer then they lived. But that as the im- ploiment it felf then given them in charge (for the main fub- lUnce and fubjed: matter of it) fo that promife of his graci- ous prefence and efficacious afliftance , fhould be conti- nued, as to them in particular for their times, fo to others that fhould in thofe adminiftrations fucceed them from time to time in the fcverall ages enfuing to the worlds end. Obj. But may not thefe words, I will be alwaies With you unto the worlds end, be limited to the particular age or dilpen- fation during the lives of the Apoftles ? Sol. To prevent this Objection, the holy Ghoft ufetli three exprefiions to declare the perpetuity of tins promife : 1 . alav , that this promife ihall continue fo long as the world continues. 2. wt7frM i ifa7iffrrnKh'tU'&'m»p®- ii this pro- mife fhall have no end till the worlds end. 3 . vara* -£< nuk^ all dayes and fucceflions of times, not only ftiPv(mriji$2t tffJV not only with you during your dayes, but all the dayes of the Gofpel, till time fhall be no more ; All which words clearly hold out a continuance of the power and function of the Mi- niftry, and Chnfts fpecial fpintual prefence with the peifons affigned to this Office in the exercife thereof, not for fome particular age, as the lives of the Apoftles, but in all fuccef- five times to the end of the world, which is evident from the terms in this promife ufed , being duely confidered with collation of other places of Scripture, in the New Teftament efpecially wherein elfwhere they are found. Andfirft, the word <«*;':> anfwering to the^Hebrew word Cj^V is taken fometime in the notion of an ad jund., and fernetimeof a fubjed. Sometime in the notion of an ad- junct of time or continuance 5 and here moft properly, and in g Jus Divinnm Mmifiert) Eva»geliei, Or, in iBnativ7ST*« « ,in S t0 ' tS ?*&& f"'"^'*' Us Grammarians generally agree) it is ufed for Eternity ei- ther for the continuance of eternity before time, which is . . rommonlv called ttermt* a parte ante, and fo it may well be JoM.i4.fc*. 'TTXjS.iS. where it is faid, That gods works were JoM#S. know to him, *-'™>«> from eternity; or for the continu- Mwch. i? .46. ance of eternity, when t ime [hall be no more, commonly cal. Luk.x8.i8. . d >j«*»rt^. '*«* •* G i' thaC ".wuhout ei- ther beginning or ending. But from hence with fome reftri- ftion it « ufed for fome long continuance of time, as the word CjS-ty alfo in Hebrew is. And more peculiarly appli- ed to the world, it importeth the perpetual continuance of the thing fpoken of, untill the world have a period of its orefent being. Thus it feems to be taken where *»<*>( &w are both ioy ned together ; for as one of the Je wifh Dodors tellobferveth W^m™ The rock of flint, Deut.8.15. an d 11X W>l?>r\The flint of Rock, Deut.32.13. are in effect ,i„f im , . c n a^u&vreiw^KTBTa, the perpetual continuance of tne lame • jv» , ~ k~ * ,« , 1 j i? tbi world, Ephef.2.2. and.x«v««*»'«« 1 VA w °rM of this orefent perpetual continuance , are in effect and fub- ftance one and the fame. Yea where the word 1**** not exorefled as (•otVWw) Luke 1.70. Alts 3. 21. and e* ™ ail& fohng.y- is from the worlds beginning: So «V«Vr=» or **' a iSr*,L*ks i.ii- compared with iCV 15 24,25. andX»^i-55- is , unto the worlds end. Hence alio that di- ftinftionof*.*"^®- thisworld, Mark 4.19. Luke 16.8. & 20 34 or ofCcaxW, The world that now is, 2 Tim. 4. 10. Tit. 2 12 and as fome copies alfo have it, Matth. 12. 32. or risKonMr, rif />^»r wrW, Gal. 1.4. and «£>•***«, Theworldthat jhallbe, Matth.12.32. Heb.6.5. or ••(>»<•»©•, thMtiscmmr, ox that is to come, Mark 1030 Luie 18.30. precifely anlwering that fo common with thejewiih mafters The Divine Right ef the Goftcl- Mtniftry. 29 of Din OTiJJ and N3H this world and that to come ?Nor is it found where the penmen of the Books of the New Teftament ufe the word Mvof a particular prefent age, or fuch a (bore ftint of time as fome would here reftrainit to: They have another word, to wit, }W anfwering the Hebrew word "VH which in fuch cafes they ufe, as where it is faid of David, Ad. 13.36. "that he ferved th \Jt* y*H&, his peculiar age, that is, the age wherein he lived, and thofe forms are common, iytvui&if\n this age or race Mat. 11.16. & 12.41,42. where what is faid fJlei ytvili Win* with this age, is by Luke 1 1.3 1. rendred t^l* a.v&lq>v£zu rkixhh^ that [he worlds were framed that is as the Jewilh Rafters ufe to fpeak ?i ^#n zftXj the up- per world, fiwprin \ ITJ the nether World, the whole frame of . Heaven and Earth ; Of which our S vno^xfUntil Heaven and G Earth 2 J>h& Divinum Mimfittij Ewngcticiy Or, Earth pajfeawaj, Mat. 5. 18. Whether way then we take the word*'*'*' here, in the. notion of an adjunct or of afubject, according to the holy Ghofts manner of fpeech, is, fo long as die world ftandetb, or for as long time as it laft eth, for to one and the fame ftint it amounts either. way. That which in the other term of awTi^* is fo evidently and perfpicuoufly exprdled as that nothing can be more pregnant, nor need the words any further glolTe or Comment, being of them- feives fo clear : Howbeit if any (ball be either fo dim-fight- ed or felf-wil'd, as to require fome further Comment upon them, or explication of them, to whom fhould repair be made for further information in fuch a cafe rather then the Penman hereof hirnfelf? take we then the Evangelift what by this form of fpeech »ro'1**«*ro*'«»'©* he intendeth, and he will evidently inform us, Ch.i 3.39 5 4°,49- & 24.3. (where four fever all times he ufeth the very felf fame form ) that there is no other thing intended then the end of the world ; what time that generall Harveft fhall be of all forts of men, good and bad, wherein the Angels fhall be as Gods Harveft- men to difpofe according to his appointment of either, that which is joyned alfo with Chrifts fecond coming, when co- ming in the Clouds in moft Majefticall manner with fullneiTe of power and glory, he fhall fend forth his Angels to. gather together his Eled, out of all parts of the world, Mat. 24. 3 . 30,31. which compar'd with 1 T^/4.16,17. cannot be any other coming of Chrift then that which fhall be at the laft day, and the worlds end, until which coming of his it is alfo by the Apoftle averred that thefe administrations of Chrifts own appointment in the Word and Sacraments are to be con- xinued, 1 Cor.i 1.26. unto the Worlds end^ here, *and until he come, there ; both intimating one and the felf fame period or ftint of time, wherein the Evangeliit having fo clearly ex- prefled and expounded himfelf, it is not frivolous only but prefumptuous for any man to attempt to fatten any other forced notionor ftrange fenfe upon his words. The 1 The Divine Right of the Gofpel-Mimtfry, 3 1 10.21. The fourth Argument From the neceflity of" the El eft. If there be 1. a perpetuall need of the Miriiftry in thefe daies, as in former times ; and 2. God hath provided for the neceilities of his people in the latter times, as well as in for- mer ages; and if there be no other ordinary means and re- medy provided to fupply their neceflities but the Miniltry of the Word, then this Office of the Miniftry is perpetually ne- ceffary in the Church by Divine Inftitution ; But Firlt, There is a perpetuall need in thefe daies as well as in former times ; becaule 1. Our natures (though we be born of Chriftian Parents) are as bad as Jews and Pagans, for there is no difference. Kom.ij.i: The Eleft by nature till regenerated are Children of Wratb E . IC even as ethers, dead in trejpajfes and fins. 1. Our Judgements fo dark, that whilft we continue iCor.2.12 in our naturall condition, we do not, cannot difcern the Rom. 8.7. things of the Spirit 3 T he Wifedom of our flefi is enmity Col. 1. 21 againtt God. 2. Our wils fo alienated that we rebel againft the light. 3 . Our natnres fo univerfally depraved, that whileft we are in the flefh unconverted, we cannot pleafe God ; Rom. 8.0. Without faith it is imfojjible that wefijotdd pleafe god, or Heb - 1 1 * 6 ' that God (hould pleaie us. 2. The myfteries of theGofpelare fo high, fo tranfeen- dant above nature, that till the facnlties of the foul be eleva- 2 Cor> ted there is avail upon thefe Myfteries without, and upon ^Tim.j.Uft, our hearts within ; So that if the fame Queftion was deman- ded of' us that was Of the Eunuch, Vnderfiandefi thou "tohat Aft.S.go. thou readefi ? Had we that fame ingenuity we (hould return the fame anfwer in the fenfe of our fpirituall difability $ How can we except fome man guide us ? 3. The delufions of Satan are fo ftrong, that he prevails over all men naturally, and over moft both totally and fi- nally, to keep them under the power of darknefic, and fo fit them for chains of darknefTe ; He blindes the eyes of them that beleeve not. 2 Co<4 J# 4 The multitude of falfe Teachers is~ fo numerous, as G 2 there 31 $m Divinum Mintftcrii Evangtlici) Or 3 ofeeredid arifc in former times many falfe Prophets, laying, Deut. 13. iji. Let us go after other gods ; So in the Apoftles times, there rofe up many falfe Teachers, who defired to be Teachers of 1 Tim. 1.7. the Law, under ft anding not what they J ay ^ nor thereof they do x Tim. $.6. affirm • Who ere ft into Houfes, and did leade captive filly jvo- men, laden with fin, and led away with divers lufts ; which falfe Teachers could countenance, or at leaft connive at any er- rour, though never fo abfurd and deftru&ive to the tc- nents which themfelvcs profefTed, yet they did ever joyn in refifting the Truth, men of corrupt windes, reprobate concerning v.8. the Faith : It was the danger ot the Chriftian Churches plan- ted by the Apoftles to be aflaulted and deluded by falfe Tea- J^om. 16.17,18 c [j ers ^ among the beleeving Romans there were fome to be marked and to be avoided, which did caufe divifions and offences contrary to the dotlrine Which they had learned ; and thole Se- ' ducirs did not ferve our Lord Jefus Chrifi, but their own bellies, and by their good words and fair jpeeches deceived the hearts of thefimple. a Cor- 1 1 . 1 1 . Among the Corinthians there Were Falfe Apoftles, deceitfull Y * ' ** Workers, transforming them} elves into the Apoftles of Chrift ; and no marvell, for Satan though he never change his nature and malice, yet he oft alters his habit and pretences, and when he cannot prevail as an oppofer, he turns profeflbur, v1 ** and preacheth, andfo transformed. hi mfeif into an Angel of Light, and therefore it is no great thing if his Minifters be transformed as the Minifters of righteoufnelTe. Thefe cried down theMiniftry and Apoftlefhip of Taul, to fet up themfelves and their own errours, which forced that holy Apoftle to infift fo largely in defending his Miniftry, in the 12. Chapter of that Epiftle. Among the Galatians there'were fome that troubled thenu, whom Paul wifheth were cut off, and thefe perverted the Ga- ffe I of Chrift, and by whom the Galatians were foon removed Gal. 1, 7. with from him that called them into the grace of Chrift unto another y'.i*. $oJpeI. For even Satan and his meflengers when they can- not prevail by their cunningly devifed fables, Then (as Lu-. thcr obferves) the Devil hath his Gofpel , and his agents will broach The Divine Right of the G$(j>ei-Miniftry . j 3 broach new truths, fuch as 7W and the reft of the Apoftfes knew not. Among the Sphefans Taut fore-told that after his depar- ture grievous wolves Jhould enter in among them net Jparing the && l9 l9 , deploramxs and wonnds the Gofpel by his minifters pod sttan plus nocucrit Evingelio no- and phanatical fpirits, then all the Kings ^ p€r < uos " '»$"'.&*""" ** P h " Princes and Prelates which with their & cpifcoposquniludvtpcrfccutifunt/^ open force have persecuted it,or yet con- adbuc pcrfcquitritur. Luther, in Galar, tinueintheperfecution of it. c.i.v.i. How hard a thing is it to prepare a AnJ after pag. 14. people for the Lord 1 Ten years are ■ W"" Jff"*' t»f" *««• 5. ^ , r Lr j- c ; s-y 1 tlebspcrtcftal decern annos Uboratur an- fpent before the foundation of a Church teqiumEcdefurcHe & p,e inftittta pa- is well laid, and when it IS laid, there ratur, & uli par ataejiirrcpitaliquU fa- creeps in fome fimple and ignorant fana- taricus, & quidem idiot*, qui vibil no- tick, that can fay and do nothing, but vit > p^ccmumelicfe bqut comra fyn- rail at Gods faithfull Minifters, and this SUi^itCST filly idiot in one moment overthrows a vaijlaiudigmtv ? w©rk of fo many years ? VVhofe heart doth not bleed at the thoughts of fuch a fad difafter ! And therefore the hearers and followers of Seducers v.i. fhall multiply, many /hall fellow their pernicicH^wajes,bj whem the way of truth Jhall be evil jpeken of. In the Church of Per gamut ^ There were feme who held the Revel. 3.14,1 f doctrine of Balaam, and alfo feme that held the doctrine of the Nicholaitans, which thing (faith God) J hate. In Thiatjra there was the woman fe^abel (though never R C vci, 3^0. G 3 called- j/j. J>us Divimm Mimfterij Evangeiici, Or, x _. called of God to any office) yet fhe called her felf a "Prophe- tefs, and who taught and reduced manj of Godsfervants to com- mit fornication. And in the laft dayes the holy Ghoft fore-tels exprefly, That men Jhatl depart from the faith giving heed td [educing • Jpirits. And therefore the Miniftry is and fhall be perpetually necefTary in the prefent and future ages. And hence it is that Satan and his melTengers do fo extreamly traduce and vilifie the Minifters of God who withftand their errours ; and mul- titudes .of men who drive on various interefts, and fcarcely agree in any one thing, yet they can all unanimoufly agree in this to Oppofe,and fo much as in them lies to Extinguifh • the Minifters, and will entertain no thoughts of peace, but upon this condition that the Minifters be abolifhed, and then Perpcrm fee- they feem to promife to themfelves and others reft, as if they dusimre cum would proceed no further , which is much like that where- gregcluc condi- vvich Bemcfthenes refuted Alexander, that that league muft M " e fi&!'£* needs be deftrudive to the flock, wherein the Keepers and fjbutt&f Shepherds of the flock muft be abandoned. And if this be vocation pjtfo- once obtained the people fhall foon finde,Tbat when the Sbep- rum p. 5 4 • . herd is [mitten thefiockjvill befcattered, Mat. 2 6. 3 1 . Secondly, As the need is perpetual and as great in thefe times as in former, fo God is careful to provide for the necef- fities of his Saints, as well in the later times as in the former dayes. This needs no proof, becaufe many rather now think that God negle&ed all former Saints in companion to us, and fo magnifie the Saints of this prefent age, that they either condemn or lightly efteem the generation of righteous men that lived before us. But however,fure it is that God is tender of his youngeft children, and that the Primogeniture H b (hall not carry all away : If our elder Brethren had a double Heb*8.^ ' portion, yet God hath provided [ome bettor thing for m, that Heb.13.8. they without m Should wt be made perfect. However, we are Matth., 16. 1 8. fuse that the Covenant is the fame to us that it was to them. Chrift the Mediator of theCovenant is the famejeflerdaj and • to daj, and the fame for ever. The relation of the Church to him The Di$» their inward parts, and write it in their hearts , and they fiall teach no more every man his neighbour, and every man his bro- ier.3 1.24. ther, Joying, Know the Lcod, for they pjall ail k?ow me from the Heb. 8. io,i :. left i6 $ut Divinum Mimficrii Evattgclici, Or, x Tim.$.ult Mat. 1 6. j 7. *Co.\ J. 1 4. left of them unto the pre at eft. Now if all the Saints flrall be fo taught of God that they Jhall not need to teach one another, Then teaching by way of Office is not perpetually needfull in times of the Gofpel. And another parallel place there is i John z. 27. The anointing which y e -have received abideth in you;, and ye need not that any man teach joh. Bat as the fame anointing teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye fb all abide in him, To which we an- fwer, 1. Though the light in times of the Gofpel be farre clearer then under the Law, yet it remains a perpetual truth even in Gofpel-times, That without all controverfie great is the myftery of Godlinefs. And this myftery is fo great, that flefh and blond do not reveal it to us. That there is a vail upon our eyes in reading the Scriptures i which vail is only done away by Chrift. % Though Chrift alone dToth away this Vail , and**// the Saints be taught of God, ye: is neither che Vail removed, nor the Saints inftru&ed ordinarily without the Mmiftry of the Word: when God undertakes to teach his Eled effectually, and to take them one- ef a City, and two of a Family, and to bring them to Sion, then Godpromifes, faying, *Vle give yon Paftors after mine own heart, tyhich fhall feed you \X>ith under- ftanding and knowledge : So the Saints are truly taught of God in the, Miniftry of the Word, becaufe it is God alone that giveth Minifters, and alone alfo teacheth his People to profit 1 Coi'.i 5,38. under this Miniftry, for it is God that giveth to every feed his own "Body : Paul may plant, and Apollo \\>ater, but it is (]od a- lone that giveth the encreafe : Paul's planting and Apollo's wa- tering did not ceafe to be the Ordinances ofr God, though in reference to the fuccefs of their Miniftry, neither was he that planted any thing, nor he that Watered, but God alone th.it gives the encreafe. 3. When God faith, They fhall not teach every man his Neighbour, and every man his brother ; This word \jwt j a note of negation, is not abfolute but comparative ; as where CtVfift faith, y^Tjr dotlrine is not mine but his that fent me. Th? World cat; not Icr.j.J4j*f. •1 Cor. j. 6,7, Heb.8.7. Job.7.1^ ihe Divine tight of the Goficl-MiMjirj. 37 cannot hateyou.but tne it hateth, becaufi I teftifie that the works ~)ob.i6.7. thereof are evil. When God faith, 1 will have Mercy and mt Hef.6.6. - Sacrifice. When Faul faith, godfent me not to Baptise • And ^^ T *' 7 ' when to the Churches he faith, *As touching Brotherly Love , The(£.7? ye need not that I write unto you, for ye your J elves art taught v . jo . of God to love one another. Yet in the very next verfe he ex- horts them unto brotherly Love, befeeching them that they would encreafe more and more : And as touching the mini- firing of the Saints he faith, It u fuperfluou* for me to write to ■you ; yet in that very Chapter he ufeth many arguments, and profefTeth that he thought i/ neceffary to prepare their bounty, and tpfiir up their pure mindes to a liberall contribution to the Saints, and unto all men : All which fpeeches are compara- tive expreflions, whereby not the thing it felf,butfuch a mea- fure and degree is denied ; and fo it muft be here. 1 . Becaule when thefe promifes That they jhould not teach every man his brother were fullfllled, and all the Saints were taught of God ; yet even then were they taught by an outward Miniftry : Chrifi himfelf taught daily in the Temple ■, He even Liite 1 $.47. taught in the Synagogues; tie fent alfo out his ?>ifcples to Joh.i8.to. teach ; And the Apoftles themfelves gave themfelves continu- J oh. 10.7, ally to the Miniftry of the Word : So that in thofe primitive times the inward fpirituall teaching of God did not take a- way that teaching which he himfclf hath ordained to be. ex- ternal! and minifteriall. 2. This negation in this promife muft be only comparative and not univerfall and abfolute, becaufe then ic would not only deftroy the Miniftry as unnccefTary in publike , but alfo evacuate and difannull all brotherly admonitions in private, and then all godly conference and fratcrnall reproofs {hould be prohibited as fins, which none can deny to be commanded as duties, and fuch duties as are perpetuall in Gofpcl-timcs ; for all Saints at all times are commanded to confder one ano- ther to provoke unto holinejfe and good Worlds ; And they (hould be teaching and admonifhing one another to warn them that are HeJ^£fe4.&f unruly, to comfort the feeble-minded, fupport the weak, Tore- CoHj7j6. ftore a brother that u fallen)with the fpirit of mee'knejfe, and to g^', 5 ^ 4 ' H bear GaU.ijt. s8 $u* Divfaum Ministers] Evangetici, Or, * bear one another s burthen, And fo full fill the Law of Chrift. 3. The Internall teaching of the Spirit doth not take away the need of an externall teaching by the Miniftry, becaufe by the fame Argument there fhould be no need of Scripture, becaufe the Scripture it felf alfo is externall : And this \T not a malicious fuppofition, but de fafto there are many men in our times that do fo far rely upon this inward teaching as to lay afide the Scriptures : And if fo*,there is no rule left to try the fpirits, which is ever needfull, becaufe many falfe Pro- xlhoh4-x. phets are gone out into the world. Then there is no way left to recover them that are fallen, or preferve them that ftand, for every one then will wander after his own heart without eonvidion, and thedelufionsof Satan may prevail undiico- vered, as if they were the Oracles of God ; Then a blinde Mat.if.14. wor id an d a blinde heart will leade erne another till they both fall into the ditch : To prevent thefe dangers at all times, God hath appointed the Miniftry as perpetually neceflary, and hath enjoyned his Saints to repair unto the Law and to the teftimonies, and if any walking in a fpirit of errour un- Ifa.8.20. der fpecious pretences of new light fpeak not according to this word, it is becaufe there is no light in them. . If the ends for which Chrift firft appointed the Miniftry, r & '5 ' be perpetually neceflary, then the Office of the Miniftry ap- pointed by Chrift for thofe ends is perpetually neceflary in the Church of God by divine Inftitution ; but thofe ends for which Chrift appointed the Miniftry are perpetually necefla- C ry, as will appear by a (erioas confi deration of thefe parti- culars, 1. One end for which the Miniftry was ordained of God was , that the Eled might Jbe called and gathered , and there (hall be fome ftill m every age to be added to the Church of them thatjballbefaved, and when the number of the Eleft is fully compleat, thenfhall Chrift ccme in his glory and all his Angels With him to be glorified in his Saints* in ihe mean time there are many Sheep which are net yet if the Fold, many who belong to the ele&ion who are cot yet effectually called, them <>> The Dwtne Right of the Gol}d-Mim(lry. 3 9 them alfo wii I Chrift bring in both few and Gentile, that there Jah.io.i6. may be onefold as there u one Shepherd : Now God hath re- vealed no other ordinary way to convert and bring thefe in- to his fold, buttheMiniftryof his Word, for Hoi* can they Rom . lo ,,^ beleeve without a Preacher f therefore if there be fome Eled continually to be brought into fellowship with Chrift, and this end be not My attained till the end of the world, then thcMiniftry afiignedto this end mult be perpetually necef- fary. And therefore the Apoftle Paul acquaints us that Chrift oave the Minifters for this among other ends, gphef^.i 1,12, ^3,14. In which place, becaufe rt is the great Charter of the Gofpel-Miniftry, we (hall crave leave a little to exfpatiate: we have, i. The fruits or effects of Chrifts Afcenfion, He gave fome Apoftles and fome Prophets, &cc.verf. 1 1 . 2. The ends for which thefe gifts were given, vtrf 12: f or the perfecting of the Saint s y fkc. and verf 14. That we b* H not children tofled to and fro, &c. 3 , The duration or continuance of thefe gifts, which is ex- prcflyaffcrtedtobet/fr/7i3. Till toe all come in tht unitj of the faith, &c. Now from this place we argue; 1. Either Apoftles, or Prophets, or Evangelifts, or Pa- ftors and Teachers, arc to continue till we all come into the unity of the faith. But Apoftles , Evangelifts and Prophets were not t© continue,which we prove thus,That which is here given to continue, and promifed that it (hall continue, that certainly did and doth continue,otherwifcChrift (hould break hispromife. But defaclo Prophets, Apoftles and Evangelifts did not continue , as is confefled. Therefore Paftors and Teachers are to continue. 2. Ordinary Officers in the Church are as truly the inftitu- tions of Chrift, and the fruits of his Afcenfion, as extraor- dinary, and therefore where God gives ordinary Officers, they are to be received as fent by God, as well as extraordi- nary, both are faid to weave one web, to carry on one «f>*' &*Mript, one work of the NJiniftry. H 2 What? 40 jpus Divinum MinlHeri] Evangelic*, Or, 3. Whatever God gives to the Church, man neither can nor mud take k away ,. except God reverfe it. But Chrift gave this gift to the Church , and gave it as ap- pears with intention never to recall it. And therefore woe be to that man that offers to take away this gift, let him take heed left God take away his part out of the book of life. 4. Though?*/*/ was an extraordinary Minifter, yet he doth both here and elfwhert maintain the honour, and af- fert the neceflity of ordinary Paftors, quite contrary to the men of our times who pretend to extraordinary infpirations, and thence take occafion to pour contempt upon the ordinary Miniftry. 5. It was the intention of Jefus Chrift when he gave this Miniftry, that it (hould continue till we alrcome into the uni- ty of the faith. And if the Miniftry (hould not continue, it muft be either becaufe he is not carefull to make good his in- tention, or not able, or not willing to do it. But all thefe are abfurd. Indeed if this were a conditional promife, depend- ing upon fome thing in us, the »o#-performance of the condi- tion on our parts might excufe the not accomplifhment of the promife on Gods part, but it is moft evident that the promife here is abfolute and independent upon us, andtherefore cer- tainly it hath not been^fhall not be broken. If it be faid, If this Argument hold, it will prove, that the Apoftlesfhall continue till we all come to the Unity of the Faith y &<;. for they alio are mentioned in this Chapter. WeAnfwer. The words are to be underftood not con- jwftim.bnt divifim y not conjoynedly that all thofefhould continue, but leverally, that fome one of thefe ( at leaft ) (hould continue till that time, otherwife this great abfurdity would follow, that Chrift (hottldfail in the fullfilling of his Word. 6. When Chrift promifeth a Miniftry until we come to the Unity, he is thereby obliged not only to keep his Mini- ftry from a finall abolition, but alfo from a totall interrupti- on. As when God faith to Chrift, Sit thou at my right hand, until 7 hi Dtitnc £igfo oj Ui Ltfttt- Xitxfty. 41 uh till I mahj thine enemies thy futftccl, Mat. 22.44. it is therein implied, that Chrift (hall not ceaie fitting at the right hand of the Father till all his enemies be fubdued. So here when Chrift faith, the Minifters (hall continue till we til come, &c. it follows undeniably that they muft not eeafe till that date be expired. And leaft of all (hould the Word of Cbnit ft and, if God iiad only let Minifters in his Church for a hundred or two or three hundred years, and fuffered his Church to lofe the Miniftry in the Apoftacy of Antichnftjand to be without it for fo many hundred years together, as the Seekers are not aftiamed to affirm. 2. When the Saints are converted, Gods end in the Word and Sacraments is to confirm them in a ftateof grace,to edifie A &-i4. z». them and to nourifh them up in the words of faith,for the bcft Phil - *•»* of Saints are not here perfect, but muft go from ftrcngth to ftrength, prefling forward towards perfection ; therefore during this life they (hall ever need the Miniftry, ordained of Chrift for the perfecting of the Saints ; and they are bound as new born babes to dejire the fincere milk^of the Word, that 1 p ct 2 they may grow thereby. And it is the character of true Con- verts, that thej Uve the gates of S ion, for there the Lord com- rial. 1 53.5, mands bis blej[mg,even life for ever more. 3. The Saints are to be united (and what tears are fuffici- ent to lament our prefent Divifions ?) God hath promifed there (hall be an happy Union,as of the Membemo the Head, fo of the Members mutually one to another, that there (hall be no Schifm in his Body ; and he hath Ordained the Mini- l Colr.i z.zf, (try for this end, Till )\e all come in the unity of the faith and knowledge of the Son of Cod, unto a ferfetl man^ unto the meafure E pb. {• * J. ofthefiature of the fulneffe ofChnfi. 4. The Saints are to be eftabli(hed in the ttuth of the Gof- pel, and for this end was the Miniftry Ordained, That fronts henceforth fre be no more children toffed to and fro, and carried £ P^' J x f. about With every ' Vvinde ofdtftrine, by the fleight of men and cun- ning craft inejfe whereby they lye in wait to deceive. 5. Befides all thefe, there will alwaies be gainfayers, who fnbvert whole hfufes, teaching things which they ought not for Tit.i. 11. H 3 filthy 42 5^ Divimm Miniftsrij Evangclici, Or, filthy lucres fake ; and their mouths mufi be] flopped, therefore the Miniftry will be perpetually neceflary tor the attaining of thefe ends. Obj. If the Miniftry of Paftors and Teachers be perpetual- ly neceflary for thefe ends, Why then is not the Miniftry of the Apoftles, Prophets and Evangelifts perpetuated, for all thefe are one breeding and feeding Miniftry, which Chrift afcending on high, fet in his Church > Anf Thofe extraordinary Orfiees were neceflary to plant the Churches, to lay the foundation as Wife mafter-buildcrs ,that ■ all the Saints might be built upon the foundation of the Prophets and Apoftles y Chrift himfelf being the corner- ftone ; but after the foundation was laid, it pleafed the Father to leave the Mi- niftry in the hands of ordinary Paftors and Teachers, that they might build upon the Foundation, even as God raifed up Mofes an extraordinary Prophet to give the Law,and then left it to ordinary Teachers, both to reade the Law and give the fenfe thereof; for even CHofes of eld time had in every City them that preached him 3 being read in the Synagogue every Sabbath day ; fo hath the Lord appointed ordinary Teachers and Paftors, and hath committed to them the Miniftry, and hath commanded them to Wait on their Miniftry, and when Rom. 1 1.^7» they Prophefie to Prophefie according to the propertion of faith : And as he hath commanded them to fulfill their Miniftry which they have received of the Lord, fo hath he alfo enjoyn- ed the people to be fivift to hear, and to efteem them that arc over them highly for their Wsrksfake. Ar&6. If the removall of the Miniftry from place to place be thrcatned by God as one of the faddeft curfes which can be- fall a people, and the removing or fleighting of it by men be charged upon them as a grievous (in ; Then the Miniftry is perpetually neceflary by Divine Inftitution, and to be e- ftcemed a very great blefling, but the removall of the Mini- ftry is threatned as one of the faddeft curfes, &c. For Where Pro. *?. lS * there ts no vifton the people perijh ; they are deQroyed for laekjf a C fero. 1 J . 1 • knowledge. It was the darknefle of thofe wo full times before I The Divine Right of the Goftel-Mimsiry. 43 TtingAfa, that Ifrael had been a long feafon Without a teach- ing Priefi, and fo without the true God and withouuhe Law. The famine of hearing the Word of God is threatned as the Amos8.ii ,, worft of famines, wocfe then that of bread and water. When God delivered up the Ark into captivity, then every one had caufe as well as Eli's daugh cer in L aw to cry out Ichabod, the glory u departed from Ifrael. As it was thus in the Old Tene- ment, fo in the New, When Chrift was greatly provoked by the Jews for their rejecting of him, one .of the greater! judge- ments that Chrift threatens againft them is, that the Kingdom of Heaven ihould be taken from them and given to a Nation Ma:. 2 1.4? bringing forth the fruits thereof When people fet thenifelves to difcountenanee, difobey and deftroy the Miniftry, God Rev.z.y. may jnftly remove the Candleftick out of his place. How are thofe famous Afian Churches laid defolate ! The tyilde beaFls If3.13.2r. of the defart lie down there, their, not only houfes, but Tem-* pies are full of dolefull creatures, theories dwc.1 there, and the Satyres dance there, and Mahumetaniim hath covered the face of the Eaftern parts of the world, as Antichrift hath done in the Weft. The Miniftry is the hedge of Gods Vine- yard, which if it be broken down, all that pajje by the Vray finely Pfal.80. , $. kjhe Boar out of the Wood doth \X>aft it, and the Vrilde beafls of the field devour it. The Minifters God in mercy hath fet as watchmen upon the wals of ferufalem, which fhaJl never hold their peace day or night. If they be difcountenanced,and through carnal fears fo difpirited, that they are like unto dumb dogs that cannot bark, it is a forerunner that the Flock will be devoured by the Wolves, and chat fuch a people is near to ruine. It was 1 King.ia.j*. the fin of Jeroboam, and though he intended it for eftablilh- ment, yet it became a ruine both to him and to his houfe that he contemned the Miniftry, and made Priejls of the lowefl tfthe people, Vthich \\>ere not ofthefons of Levi. Ahab and Jezabel perfecuted the Prophets of the Lord iKing.i^..©, with the fword, and how dolefull was their end, when the K . dogs licked up his blood, and eat her fiefh. It is noted that [ j^^ ' the contempt of the Miniftry and the oppreffion of the peo- 2 Chr. i6.|io, pic ' 4$ $"* Divinnm Minijlerij Evangelic* , Or, pie do frequently go together. Afa a good King, yet being in rage againft the Seer, put him inprifon ; and the holy Ghoft i Chr.i j.t5. obferves, that at the fame time he opprejfed fome of ths people. It is noted of Ama^iah that God hail determined to deftroy him, becaufe he did evil, and would rfbjjiearken to the Coun- sel of the Prophet : And that great fin for which God abhor- red the excellency of Jacob, andfent his own people into captivity, is exprefied to be this, that when the Lord had fentto them his Meffengers rifing up betimes and fending, becaufe he haa Ck < compaffion on his people and his dwelling place, that then they °i^i6. cocked the ^Meffengers of God, and dejpifed his Words , and mifufed his Prophets, untill the Wrath of the Lord arofe againft his people, till there Was no remedy. And in thefe daies the Way of truth is evil Jpoken m Divimm MiniHeri] Evangelici, Or, need the Spirit of wifdom and revelation in Chrift, that we may know the things that differ, that we may not call good evil, and evil good, but according to the Word of truth, judge righteous Judgement : And therefore we in treat the Reader or this Objector, confcientioufly to ponder thefe Confiderations. i. Confider, as there have been many falfe Chrifts, fo there are and have been many miftaken Antichrifts; and the holy Ghoft bids us, nottobeleeve every Spirit, but to try Mat.*4. v -i}> the jpirits; when many Jhall fay, Loe here ts Chrift, and loe *4>*5. there is Chrift : And its as true of Antichrift, fome fay, Lo here is Antichrift : Some, Lo there ; yet the Lord commands us faying, beleeve them not. The Truths, Ordinances, Ser- vants and Minifters of Chrift, do not therefore ceafe to be of Chrift, becaufe fome, either by miftake, or by defign (hall fay they are of Antichrift. The Do&rineofthe Deity of Chrift, who is God biejfed for ever, will not ceafe to be a moft precious Truth, becaufe CMichael Servetns, Georgia* Blandatra, Trancifcus David, Ldlm Socinus and his adhe- rents condemn it as an Antichriftian Errour. Was Valentinus Gentilis therefore a friend and Martyr to God the Father, becaufe he died as an enemy to God the Stapleton Onu $ on ;> Were the Valdenfes who appeared againft the Romifh f M t"uih' errours, the limbs of Satan, becaufe fome of the Romanift dT°smu & affifmthat Satan was letloofein Bere ngarius and his Difci- Succcfi.Ecdefi* pies > How luxuriant and confident are the fancies of many cap.5-p.64. concerning the things contained in the Revelations, where- in modeft Chriftians would chufe rather to be humbly imjui- fitive, then EK)gmaticaily pofitive ? Was Innocent the third ^^J/^ 311, the kffe nocent, or was Pope Calixtus the more holy, be- mp 10" cau ^* e *° me °^ tne ^ r followers make them to be the Angel Jacob Utfier coming down from heaven, having the Key of the bottomlejfe fit ibid. pa*A97- to binde Satan, as if the binding of Satan were nothing elfe, but to Excommunicate Emperours, and to depreffe the Im- perial power under the Papal > ?°^ V p ntUrC T Shal ! Dowtnic ^ 5 or Francifcus, thofe two great Founders wp.?! ranC1# of the Orders of tlie Friars T)omiwea73aniFravcifcan, the great ?hi Div'mt Right of the GofptlMtmjlry. 4 7 great upholders of Papacy, (hall they be lefle fafpe&ed, be- Jaco.Uiher.ifr. caufe fome of their difciples admired them, aud confidently P a g<*> 6 $- averred them to be that Angel afc ending from the Eafi, having the Seal of the living God? Rer..7.2. Men have no power to make Chriftian, Unchriftian or Antichriftian, either per- fons or things, according to their pleafure : The Word of God is eftablifhed in the heavens, and his Truths do not vary after the variety of mens miftaking fancies : There- fore we have great need to be fober and humble , and to be rt of the Lord the fpirti of love and of a found minde, that we may neither jusltfie tht Wicked nor condemn the Righ- teous'. 2. Confider, concerning Antichrift, Though we grant it that Antichrift is not an individual perfon, as "Bellarmine and the Papifts generally affirm : But the ftate and fuccefiion of men which with one and the felffame fpiritoppofe Chrift. ucylin in his 2. That the feat of this great Whore, is not, as fome inti- lace Gcograph. mate, Confiantinople ; nor ferufalem, as others affirm ; but ^Grotius'f/i Rome that great City, that then reigned over the Kings of ^J/^W the earth, fpiritually called Sodom and Egjpt. And 3. that Tnttit.'de\*n- the Antichrift is not the Turk and Mahumetanifm in the Eaft, ticbrifto. But the Pope and Papifm in the Weft ; yet there is no Bellarmin. it ground to condemn every thing in that Antichriftian Syna- Amchrifti M gogue for Antichriftian ; for without all queftion the Books ca ^' ' ** of the Old and New Teftament were wonderfully preferved even in myftical Babylon. As formerly when the Oracles of God were committed to Jfrael, the Lord continued the holy Scripture in the Jewifti Church, notwithftanding their fpi- ritual Apoftacy and Babyionilh Captivity. The good Word of the Lord is no lefle the Word of Truth, becaufe the falfe Antichriftian Synagogue, do acknowledge it ; no more then the Scripture ceafeth to be the Scripture, becaufe Satan the father of lies did alledge it. Gold is gold wherever you finde it; Truth is truth, however men either accept it or contra- dict it. It's a vaft comprehenfive Errour to reject all Te- nents, though never fotrue forerrours, becaufe an. errone- ous Society doth confefle them: For all is not falfe which I 2 the 4* bovofundatur> Aquin. centra Gcntil. lib 3. tap.u. Jtu Dwinum Mimfitrij Evayigdic't, Or, Rem. 1 1.4. *ev.i4.i,4>*. Rev. is. 17. St Domfawi temporalis ur- rmfutmneg- lexcrit purg&rt ab barctica pra- vitau excemmU' nicationU inncu- U inwtdetur ,($* fummui p$nti- fex vifaftos db cjusjcdelita-c denuntiet ab[o- liitu (? temm thefajfe Church afferteth ; Every crrour is founded up< themiitake of fome truth; as every evil doth ufually arife from the abufe of fome good : In this mixture of good and evil, light and darknefle, where there are many precious truths, yet many abominable falfhoods; it's our duty to fe- ver between the ri^hteom and the vile.ihzi we neither fwallow down all for truth becaufe there is a mixture of truth, nor reject all for falfe becaufe there is fuperadded a redundancy offal(hood; tAntichrift pit ah in the Temple of god, and his coming is with all deceivablenejfe of vnrighteoufnefje, therefore we mult Watch and Pray for the fpirit of difcerning, that we may diftinguifh between things that differ. 3 . Consider as the Lord had his truths fo he had his Church hi Babylon during the rife, and growth, and reign, and conti- nuance of Antichrift. The Apoftacy though generall over all tongues, and kindreds, and Nations, yet it was not fo uni- verfall in all individuall perfons, but that there were a rem- nant according to the Election of grace : As in the Baalitijh A- poftacy the Lord referved [even thoufandwho had not bowed their knees to Baal ; So in this Antichriftian defection, the Lamb upon Mount Sion had 12. times 12. thouiand that ad- hered to the dodrine of the 12. Apoftles, and thefe 144000 had their Fathers name written in their Forehead^ redeemed from among men, being the fir ft- fruits unto God and to the Lzimb, and in their mouth wasfonnd no guile, and they were not defiled with thofe Antichriftian whoredomes ; For they are Virgins, they were the true feed of the woman which k?ep the Command- ments of God, and have the teftimeny of fefus Cbrisl, againft whom the Dragon raged : And therefore when the Roma- nia's ask, where was the Church before Luthers time? We anfwer it was in and among them, though it was not of them. The waldenfes y Albingenfes ,Berengarians ,P aupres de Lugduno or Lionifts, Lollards, in feverail places having many other fe- verail names and thefe in the feverail ages of the Reign of Antichrift held the truth of Jefus, and oppofed the errours of the man of fin : which feverail Popes endeavoured to deftroy but could never effeft : All the Kings and Potentates of ihe Divine Right of the Go/pel-Mtmftry. 40 cf the earth were ftirred up againft them, and a Decree made cxpenataDjscc. 1 at if aj • cemporall Lord did negleA to expell them cut of cupsndm.Con 3, that he fhould be excommunicated, hisfub- J-ateran./«6 jeds a from allegiance, and all their Lands confifcate ^Alphonf and given to others ; Hence feme of the Princes of the earth Ttecrctum in ' made icTreafcn for any of their Subjects either to hear or Jacob, ufher harbour them, or any waiec to releeve them. Mg- a 5$. And the armies railed againft the Saracens and Mahome- tans were converted again ft thefe poor Chriftians and plena- ry indulgence, pardon of all fin prcmifed to all that would M.ZMedeinji* fight againft them : And if in France alone as its reported in P oc * l ypfa-*i-7. theHiitoryof that War, there were ffain ten hundred thou- Huc ^ i! ^di- fand, what (hall we thank the number of them to be who cx^ZmurT were flain in all other Nations ; Yet under all thefe preflures tmen extixerc and perfections, though they were often difperfed, yet they fempcr per inter* could not be exlinguifhed but thefe afflicted people of the valla qui corum Lord, being fcattercd fled into Troveme and the Alpes, fome doSfriv ' mint <* m into Calafa ta } Bohemia, Founta, and into Britain, as Thuanm ^rwwt.Thuan. in his Preface. /5 adan.i^o. And though many Opinions were imputed to them to make them odious, yet their a ecu fers do wofully and wonderfully Ja.Ufhcr. ibid. contradict themfelvcs, as fome of our Learned men do prove: P£19- ad l Jh and fome of them ingenuoufly confefle : yet their main te- Ll *n*M. nents were that they renounced the Church of Rente as the myfticall < 2?^j/o»,contemr.ed the Pope as the man of fin, and rejected their feverall Popifli opinions as Ancichriftian ;They held the fame truths for fubftance that the Proteftants now profeffe, Infomuch as fome of the adverfaries confefle, that they who are now Calvinijls were anciently called Bcrengari* ^wMitfmd ans, and the New Proteftants are the Old wnldenfes ; This c /^ h ^ dm * Sed fome of the Papifts complain to be of ailmoft pernici- t f mit . ous to the Church of Rome. Serar 1. Becaufe it is moft ancient and durable, having continu- \Vko was cre- ed from the time of Pope Sjlvefier : Others fay from the time arcd Pope /.r % of the Apoftles. 315. ut Omipb. 2. Becaufe moft general), no part of the earth fcarce free from it. I 3 3. Becaufe jo ffus Divimm Mini fir ij Evxngctici ', Or, 3. Becaufeit hath the greateft appearance of godllnefFe, for they live juftly towards men, and believe all things well concerning God, only they blafpheme and hate the Church of Rome. Inter omnes fcftM qua (unt vel fuerunt non eftpericulopor Ecdcfix T>ci quamPttuperum de Lugduno, tribm de CAufis. 1. <%*ia D :urnior qui dam dicunt quod durtverit a tempore Syivciirit altj dicunt quod a tempore Apoftolorum. z.-ghiii Generalior fere enim null a tens eft, qui hecjiftA nonferpit. 3 . £>jii magnam habec Speciem Pietaus, eo quod cor Am homini- bus julle vivuntdf bene dc2)co omn'iA crcdunt, folum RonunM Ecclepun btijpbemxnt & oie- runt cui multitudo fAcilu eft Adcredenium. Rainerius conirA b ercticos. cap. 4. pag!54>. Confeder.4. As the Lord had his Saints during all the Reign of Anti- chrift, fo he raifed up his Minifters who in their feverall fuc- cefiive ages in feverall places, teftifled againft the fpirituall whoredomes, idolatrous worfhips, and deceiving frauds of Antichrift ; it's true, as the generality of the people, fo the generality of the Priefts in thofe times did worfhip the Beaft, even all that dwelt upon earth, whofe names were not writ- ten in the Lambs Book of Life ; and fome obferve, that it was the righteous judgement of the Lord upon the Church at that time,that fuch an Apoftate people fhould have fuch apo- ftaticall Priefts, and the holy Ghoft maketh this one expreiTe ground, becaufe men did not receive the love of the truth that they might be faved, therefore God /hall fend them ftrong delufions > that thej jhould beleeve a lie, that they all mi^ht be damned who beleevednot the truth, but had f leaf Ure in unrigbte- oufnejfe : But in this generall defection both of people and of their Teachers ; The Lamb had a remnant with him who were called, and chofen, and faithfully even an affli&ed poor rem- Rcv.17.4. nant f paftors as well as of people, refer ved in the midft of *Babjltn, who did truft in the Name of the Lord, and thofe godly pious Priefts were both obedient unto and bold in the faith of Jefus. Now if there were fuch Minifters during the reign of An* tichrift, that followed the Lamb, did not defile their gar- ments, but preached and prayed, and lived, and died in their conftant raid confeiencious oppositions of the man of finne, then furely the Miniftry was noK totally loft under the reign of Rev. 1 g. 8. KomanA Ecilc- pAAibuncfiA- Jim vcuit, ut non effet digit regi nip per re- probos. Petr. Aline, deinfor- mAti&ne. D.UJber ibid. pag.i79- 2 Thef.i.iOj The Divine Right of the Goftel-Mimslry. 5 x of Antichrift. But that there were fucrr, appears both by Holy Scripture-prophefie which foretels it, and unqueftion- able Hiftory of the Church that confirms it : In the one, men may learn what God fpoke with his mouth ; In the other, what the Lord fullfilled with his own hand : The holy Ghoft exprefleth, that there fhould be fome to prophefie in Sackcloth ine thcttfandtwo hundred andftxty dales : Now not to difpute, but taking that for granted which the bed Interpreters aflerr, and by Arguments out of the Revelations prove, i. Thatthofe Onethoufand two hundred and ilxty daies Brigbtmati, are not naturall daies but prophetkall, every day taken for a Mcde, Junius, Year, as e^e^.6. Num.14.14. ^ r *™ in ^' 2. Thatthofe two Witnefles prophefying were not two Bdfarm. de individual! perfons, as Enoch and Ellas, as Bellarmine and o- Antkbrifto.cz. ther Papifts affirm ; but a fucceilion of Holy men ftirred up all that time to teftirle the truth of Chrift againft Antichrift, as our learned men prove. 3 . That the Reign of the Beaft continuing for 42 moneths, p ar3EUs ,-„ jp . which moneths taken prophetically as before, every day for a calypf. c.i 1.3. year, and reckoning for every moncth 30 daies, now multi- ply the 42 by the 3 o. and the reign of the Beaft is 1 260 years, and though there be great difficulty when to begin the rife and reign, and moft Expofitors herein much vary, yet in the continuance there is a generall accord, and none can ra- tionally make any queftion about it. 4. Thatthefe Sackcloth-prophecies though but very few comparatively to the Locufts out of the Bottomleffe pit, which were innumerable, called two like their types Mofes and Aaron, who brought Jfrael out of Egypt, or as Ellas and Eli (ha which reduced Jfrael out of < Baatifm, yet thefe Wit- nefles, though in number few, continue in their fucceilions all the reign of the Beaft, for the daies of their prophecying in Sackcloth are One thoufand two hundred and fixty years, and fo expire not till the 42 moneths of the Beaits Reign be expired. Now fifthly we adde, that thefe Sackcloth Prophefiers were not only Saints who mournfully bewailed the abomina- tions $tu Divhum Minflerij Ev&ngclici, Or, tions of thofe times, chat the holy City fhould be trampled under foot; but alfo that they were holy pious Miniifcers dillind -from the Saints in Office, and in the act of their Pro- phetical function, which is intimated to us, i . From the power beftowed upon them, the Lord gives to them not only to pray and to mourn, but to PropheJie,Kev. 11.3. Not fo much by prediction of things future, as by Preaching the everlafting Gofpel. It was a mighty power from on high that a few contemned, perfecuted Minifters fhould have gifts to be able, and power to be couragious to preach agaiaflthe Ton of perdition, when all the world won- dered after the Bead. 2. From their effectual exercife of that power and that in their publick detecting thofe Antichriftian abominations, and denouncing the wrath of God againft them. Itisfatd in the dales of their Prophefie, though they were poor men and had no carnal weapons to defend themfelves or offend their ene- mies, yet in a ipiritual fenfe fire proceedcth out of their mouths and, devottreth their enemies, Revel. 1 1.5. For the Lord did make his words in their mouth to be fire, and the people wood, and it devoured them, fer.$. 14. and the holy Ghoft adds further that thefe Vw$KP tormented them that dwel upon the earth, v. 10. 3. The Spirit of truth doth not only call thefe two by the name of Prophets, but elfewhere diftinguifheth the Prophets and Righteous men, He that receiveth a Prophet in the name of a Prophet, Jhall receive a Prophzts reward; and he that re- ceiveth a Righteom man in the name of a Rightecpu man, fhall receive a Righteous mans reward. Where Chrift incouraging poor Preachers of the Gofpel againft all the hard and harlh ufage of the world, intimates to us, 1. That there are fome who by way of Office and diftin- dion from others 3 are Prophets and Preachers. 2. That there is fome eminent reward due to Prophets. 3 . That they v/ho do any good to Prophet, even becaufe of that Office, (hall receive a Prophets reward. And in this vei^y Prophefie concerning Antichrilr, the Spi- • ric The Divine Kigbt of the GofytUM'mfiry , 5 j rttmaketh thefe fwo diftind, the Prophets and the Saint* ;: Babjlon is therefore ruined, becaufe in her is found the blood of tht Prophets and of the Stints, Rev. 1 7. 24. Now if we defcend from the words of this Prophecy, and tome to obierve thg anfweraMe event in Hiftory, we (hall finde that in every age there were Minifters oppofing the cenents of Antichrift. Their particular names, times, places, and their manner of refitting the man of fin, it will be too large to infill upon, yes a brief Catalogue of Minifters is here inferted. From the time of Chrift and his Apoftles, for 600 years, our famous feweil a-gainft the Romanifts, barb < abundantly proved that the truths profeffed in the reformed Churches- were maintained by the Ancients. And in the fucceeding Centuries, when the Man of Sinn* began to prevail, there were m their feveral Ages, Godly and Learned Minifters* who opposed the Popifh Errours, defending the faflficietiey of Scripture, Communion in borfv kindes, jufttfkatioa by f**« Grace ; difclaiming the defilements of worfhip in adorrrPg Images-, Invocation of Saints, praying for the Ttea&j wor- shipping Reliques ; and op\ iiy teftifying agamft the ri- fing and fwelhng power dCjfee Pope, declaiming again!* his Supremacy and title of Univerfal Bifhop as Anti- chriftian. From the 600 year of Chrift, to the 700, befides Iftdore, 7. Centfoy. Refychiu* and others; there were in this I(lar,d thefe two famous Preachers-, Aidan, who converted from Paganifm the Kingdom of Northumberland, which then contained not- only the Country now fo called, but a'lfo Cumberland, Weft-* BcdaforVfrr.;,* moreiandl, Lancajhire, Yorkshire, the Bifboprick of Durham,- and fome part of Scotland. Alfo Finan, by whofe Miniftry the Lord turned to tho' Chrift ian*faith, the Kingdom of the Raft Saxons, and of Mercia, as our o.vn Countryman doth teftifie. o r Befidesour famous-Countrymen, #?^, Alexins and many l^^^l' others; there v/erzAdlebertM and Clemens ami Sa^pfon^wnh cientitti^sS^ pfon, & complures Alii I ffonifacio diffep[ernnt]W(lor .Ma^icburg.Cc^S. AibermQdb*&~ ejufdem [eft a fucrdous P.^onifacig adverfdri vebcmentijfme c*pcrnM.tAvtnt.%Aval,l j » K manv 54 ftu DivtnumMtntflerii EvAngclici) Or 3 9. Century. 'Jsaymius torn*? BaU. Poficviu. Ada Monum. pig. 130. Jfifi.Sim.Birck- beck ; ptfg.iio. Baron, torn. 9. IQ.CentHrj. wtttrj, 12. Century. Mr.Foxi.pirt J 3. Century. Kibcrttts &rv ficiu* Romario* rum mullets. Mr.Fox i.pdrt many other Priefts, who did mightily withftand Pope Bom- face. Befides Taurinenjis, zAgobardm, Rabanus Maurtts, there vinsScotM accufed by the Pope for anHeretique, and mur- dered ( as is conceived ) by his own Scholars for his oppo- fing the carnal prefence. And 'Bertram a Prieft in France, was fo clear a Proteftant in the point of the Sacrament, in a Book that hefet forth, thatfomeRomanifts fay it was writ by Otcolampadim under the name of Bertram. And the moil learned or the Papifts confefs that fValafridus Strabo, Jonas Bifhop of Orleans , and Hincmarus Archbifhop of Rhemes. departed from the received opinion of the Church Ca- tholique. In this Age (the moft unlearned and unhappy) arc recoun- ted Radulphus Flaviaeenfts, Stephanas Eduenfis, Smarag- dn-s, and our Englifh Alfiicke whofe Saxon Homily was ap- pointed to be read publikely to the people againft the carnal prefence. In this Age more light began to appear, even in the heat and height ©f Antichriftianifm, ">t only by the Miniftry of Tulbert Bifhop of Chartres, Ar Ame of Laon Author of the Interlineal Glofs, Oecumenins, Tkeopbjlatl and others, but efpecially by Berengariv.s and his difcipfes. Beiides Arnulphus the Martyr, Hugo de Santlo Vittore, Robert hs Tuitienfis,Cjulielmas de fantto amor e, Joachim Abbas 9 Nice as, were Peter Br his and his Scholar Henry of Tholoufe^ two famous Preachers againft Popiih errours, infomuch as Peter was apprehended and burnt. In this Age the wal- denfes appeared, who were the famous oppofers of Anti- thrift. In this Age are recorded AltiJJiodcre, Peter de Vine is, Ar- noldas de nova villa, and thofe two famous Preachers Qerar- dus and Duhinus , who preached that the Pope was Anti- chrift, and Rome Babylon. Befides our famous Robert Groft- head Bifhop ofLincolne, the great hammer of the Romaniits, who wrote to the Pope that he was Antichriih In The Divine Right of the Go(j>el- Ministry. 5 5 In this Age appeared for Chrift Thomas Bradwardin, Ri- \4f.Century. chard z/frmachanw ,. Taulems a famous Preacher in Ger- many ; and that glorious inftrument of the Lord, John In this Century, befides Peter de Attiaco, Nichol. Cleman- j^ n Century, gis and many others, we need name no other, but thofe great Worthies and Martyrs Savanorola a famous Preacher in Florence, with John Hufs and Hierom of Prague, whofc memories are pretious throughout all the Reformed Chur- ches. In this Age the Father of mercies raifed up Martin La- 16. Century. ther, and fo many others, and from that time the defection from Rome was fo eminent, that it hathvifibly continued to this day; and concerning the following times there is no queftion. And for the more clear underftanding of all the perfons aforementioned the Minifters of the Lord, we referre the Learned Readers to the Hiftories Magdeburgenf. to Illyricus his Catalog, teftium veritat is ,to facob.VJber, de Ecclef.fuccef. &ftatu.and amongft our Eu> *ifh Writers,to M'Fox his A els and Monuments, and to M r ^m.BirckbeckJm Treatife called The Proteftants Evidence. And if any further demand faying, Though many par- ticular men did appear againft Antichrift, yet how doth it appear, concerning thofe multitudes of ProfefTors called the Berengarians and the waldenfes, that their Churches had Mi- nifters > We Anfwer, That Berengarius is reported to have been fo great a friend to Learning and Learned Preachers, that at Bere ng a »us his own proper coft and charge, he brought up many Scho- C p2knim °tf m lars, fpecially fuchas were Students of Divinity, by whofe logu jiudiofa' . help his Dodrine was fpread almoft through all France, and qtmidiana mpe the Countries adjoyning, which is a great complaint that the { cu ^ opulemta Popifh Authors had againft him. € Jf et ) iu (M- r ° ClL.V.t, utco- rum opera omnU pene Gallia & vicina gcntes co milo quam chiffime labor arcnt. Alan de Euibar. Ter cgcnos (Mares quos qmtdianis jlipcndiK fu(tcntabat,8cc. ^Mac. Parif. Jacob. Uiher. pag. 199. K 2 And 56 $tu Divintm Mini flcrij Evangelici, Or, Umiffris mi- And w ^ en IZ WfS obje&ed againft the fValdenfcs, that dm no frit op- they faid, Minifters (hould live upon Alms or work for their urmmcjmf*- living, Ire it item , Hf/if /i^ye d&/5«c ifte adminiculif opcrtrum honeftarum akrc pogem, rta en'm pUa tmporis fdtem :ti ftudti fnatpfis fttppctcret,®' occapo major efiet tnjitiicndi uoflroj doHrini, & eruditiote ncccjji- ru. N**cuimfnperftithfe,veldmmcrpotitv t mivibiuoptafauT€nuMdMM uoftros , quod nifi hoc fdciunt fee arc eos judicmw. Sicut de quodam memonri auitmiu, qui ex [scerdote Airicolaf&Rusfucrit, quo I fcriptum ejfe diceret, In fudorc vultttt comedu panem tuum. Ad cum modum (Chrifto gmix) voncftpafiutnoftros UbiVominu: Sed pleriqutcx noftris necejftutc to aiiguntur ut opu ficiavt, &c. Injcripto edtto Anno 1572- Jac. Uiher. p. 16 8. They anfwer, that they wiflied that happinefTe to their Miniftcrs that they might be free from fervile labours, for fo they (hould have more time for their ftudies, and more {itneflfeto inftru&us. For we are not grown to that fuper- ftition or rather madnefle, as to think our Minifters do (inne unleffe they labour with their hands. As it is reported of one who of a Prieft turned Husbandman, becaufe it is ^tai written In the/mat efthj brows Jhalt thou eat thy bread. Our Lord hath not fufferedus to fall in this manner. Yet many of our Minifters are brought to that necefiity, that they mult either work or ftarve. But this thefe holy Saints did not account in thofe times to be the Minifters duty, but lamented it as the Churches mifery. By all which it appears that the Beren^arians and the yyaldenfes had their Minifters, even under the reign of Antichnft. ^.Cwfider. As there were Saints and Ordinances, and Minifters un- der the reign of Antichrift : fo many of thefe godly Mini- fters furTered Martyrdom during the tyranny of the Beaft, for their appearing againft Antichrift. And if thefe Mini- fters and Priefts died for the Name of Chrifc againft Anti- chrift : then furely the Miniftry wa-s not loft, nor is it Anti- chriftian. But that there were fuch Minifters and Martyrs Mr.Fox Ads *° r c ^ e Name of Chrifc in every Country, is apparent by the and Monum. Catalogue of Martyrs which you may fee more at large in pATtl d . M r F.o.x. In The Divine Eight cf the Ge(f>el-Mi*iflrj. 57 ] n Germany , Nicholas of Antwerp, Johannes Tift trim of Holland, George Sekfrter at Ruji at, M r flerftval at Lovain , Pe- ra z- xl6 ' ter "Bruly at Dcrnickjn I landers, with many others. In France, Laurentins CrKcetts at Part*, Jihn du-TSeck^ in Pag.ix8. Champaign, AimcxdzX Bordeaux, Gejfery Varagle at Thu- C * uri i li \ c r- ren. What need we relate Peter Brnu , and other codly rorcm n f Bdtt ' Minifies, when Thutnm records, that all thofe who •M^'SfSSfS not recant, were burnt alive ; among whom (he faith) were pierique laccr-* many Prierts. do/«.Tbuan. In ifyjffoj D r Cacalla called the Standard-bearer to the Go- l S- fpellers. fww« 8 $*** Divinum Mi/sifter ii Evangelici, O r, may for ever abhor the thought of accounting fuch worthy Muufters of Chrift as Antichriftian. And if you defcend to the bloudy dayes of Qa.Marj, you may finde all the Land over, Miaifters of Chrift burning for the name of Chrift. Take but the fir ft year of that fiery trial Anno Bom. 1555. and fee how thefe Antichriftian flames kindled upon the godly Preachers. M r John Rogers Vicar of Sepulchres Protomartyr, burnt in Smithheld, Feb. 8. M r Lawrence, burnt at Coventry about the fame time. M r John Hooper burnt at Glocesler, Feb. 9. % D r Rowland Taj lor, burnt at Hadly, Feb. 9. M r John Lawrencej^mcnt at Colchefier, Feb. 29. M r Robert Farran,burni at Carmarthen in Wales,lAwch 30. M r George Marfh, burnt at pveftchefter, April 24. M r William Flower, burnt at yveftminfler, April 24. M r John Cardmaker, burnt at London, May 30. M r John Bradford, burnt in Smithfield, July. M r John 3 land, burnt at Canterbury, July 12. M r Robert Samuel, burnt at Iffwich, Aug. 3 1. D r Nicholas Ridley , and M r Hugh Latimer at Oxford^ Ottob. 26. M r John Philpot, burnt in Smithfield, Decemb. 18. Not to name the year following. In this one year you may read of thefe holyMinifterswith others,countingnot their lives dear unto themfelves, fo they might finifh their courfe with joy, and fulfill the Miniftry which they received of the Lord : and dare you call thefe blefTed Martyrs the limbs of Anti- chrift, who had all their limbs torn in pieces and confumed by Antichrift ? If you profefs your felves Proteftants, be not like the Papifts in their brutifh rage who digged up the bones of Bucer and Paulus Fagius. It was the praife of Boa*, that ,utb i.zo. he left not off hiskindenefle/but it will be your reproach, that you have not left off your unkindeneflc neither to the li- ving nor to the dead. The Turks fo farre honoured Scanderberg, that when he was J he Divine Right cf the Gofyel Mini fry . 5 9 was buried at Ljjfa, they with great devotion digged up his bones, counting it fome happinelTe if they might but fee or touch them, and they that could get any part of them, caufed them to be let in filver or in gold, and fo to hang about their necks as ornaments of greateft worth . If the Turks did this to him that was an enemy, and they CAiahumetans to him a Chriftian, how may they rile up in judgement to condemn many in this generation, whoprofefIethcmiclv.es Chriftians, yet condemn the moft eminent fouldiers and Martyrs of Je- fus ? Curfedbe this anger for it is cruel, and this rage for it is fierce. If you be real Proteftants, for fhame bridle your fu- ry, which in fome regards is worfe then Popifh. Do you cry out Antichrift, Antichrift, and yet crucifie Chrift again in his members ? Is not this to partake of Annchrifts fin ? How- foever,when you have done your word, thefe holy Minifters and Martyrs are happy in heaven, and their memorial (hall be in all ages blefled upon earth, when their enemies if a $j,- fhall perifh and leave their names fir a curfe ante Gods chofen. If the Lord had his holy Minifters not onely in fufTering O.Confder^ times to be Martyrs, but alfo in times of Reformation ; if the Lord ftirr'd up his Minifters as his chiefeft inftruments to bring his people from the power of Antichriit, as of old he led his people out of Egypt by the hands of Mofes and Aaron, then furely the Minifters are. not Antichriftian. But the Lord -did ftirre up his Minilters in feveral places to detect the frauds ?; of Antichrift, and by their Miniftry he did reduce his people from that Antichriftian tyranny. Before you heard of many Worthies, as prickliff, Hits, Hienm Prague, &c« But in the 16. Century, how wonderfully did the Lordraifeup For the refcue of his people the Miniftry of Luther, and with him what a troop of expert valiant Champions, Philip M f ei \ir- fthon, Conradus Pellican, Eabriciut, Capita, Ofiander,Buccr. and many others in Germany, Zuingli^s in Helvetia, fohn Jnitftffm Cbn^ Calvin and Earellns that unwearied fouldier of Chrift, as he ?!!2 kt ' Calv * is called. . Thefe with multitudes of others in England, France, and other $fufc. 60 $m DivintM* Mimfierif Evangelia* Or, other Cotmereys, held their life tn their baixts, hazarded all for the Goipei of Chrift, thefe. limit fpirktwl 8$jft i» her fcrft-born. Thefe, even thefe bare the heat of the- d^ y and We are entred upon their labours - x And is this aill the thank that ye render to God or them , that when they dtiivered you from Antichrittianifme , you condemn tiiem as Anci- chriftian > c p. If ever frnce*he beginnings of Reformation,, the pi$Bt^ /' •>* er ' painfull Minuter sin the Reformed Churches have- ftood in the breach, have prevented our fpiritual retapfing into ss£~ gypt } if they have (pent their rime, parts and ftudies night and d^y to fight the battels of Chrili againft Antichrift ; then it is not only a groundlefTe miftake,but an ungodly, fintul fca-ndali to*cenfure them as Antichrifrian. How is it that y* are not afraid to fpeak evil of the fervants of the Lord, fet up* by his Spirit for the defence of theGofpel ? Will any rational mam? verted in the writings of thofc Worthies, believe that Zmchi* Hf, Buttwger, Beza , Brentius , ftmint , T^arem ,. Prfcatvr,, Mufcnlus , Scultettts , Chamier , or of our Countreyraca fewel, Reignold, whitaker, Perkins, with multitudes of o- thers, who were willing to fpend and be fpent in defending the truths- pro feffedun the Reformed ChuichesaigainfrtheRo- manifts ? Will any fober. Chriftia*: believe that thefe weue members of the Roman Harlot ? ThePopifti party cannot fa belythem, but have found them' to be their greareit adver- fades. 1 $4* l 7 Wi ^ an ^ man ^ ^° ^ en ^ e ^ eanc ^^ u P^ as t0 amount 1)a~ z SfnTij.' " vidwho-fow-Gcliab, or Elea^arthefon-of Odo , \\>ho flew the Philiflims till hit, Imnd Was weary , or Mammal; , who ( when all Jfyaelfled^from the Philiflims) he fltod-in-tbe midfl of a* ground full of Lent iles and- defended it, and' flew the- Philiflims, and the Lord wrought a> great victory ? Will any man be fo marl as* to fay that David and his worthies were the only friends of the Philiflims, and fo bary them, and caufe them to go down to die grave among the uncircumcifcd > S.Cwftder. Forget not the great appearances of Chrift which have been sloriouiiv'tecn aad'fritinthe faithful! Mini ftersof tiiis, Land. b Have rhz Divine Right of tht Go^cl-Mmi (try. 61 Have not they preached and prcfled to the conference the pra- ctical points of Chriftianity ? and hath not the Lord fet a vi- fible feai to their Miniftry in the fouls of thoufands ? Dare you fay that thefe practical Minifters Greenham, Dod y Dent, and PoHtician to t0 P^ail as co fapprefTe Learning, trample upon the U- <^km £>.*- niverfmes, and ruine the Minifters- That there fhould be fth by name ) no Learned men to deted: Popifn Impoflures, and refelJ their }!i a s h po'- t ' n k inerrorS ' Thacneithcr fllield nor fyear fhou'ld be Jeft among Uk%cf*J^4W0&*fafojfr*'lA y° u would in tllls more advance Anti- where among CDrm \ then if you were his fworn VaiTa!<, even an Army of civers other ° Friars and Jefuites deceiving and being deceived, means prefcri- bed for the reducing of people to Fop cry, this is one, Hxrcfurckx&' dectorcs crrorum Re- public* peUcndifuut ■. Vm quidem vice, ft commode fieri queit, fin miim,fcnfim (fpiuluim : Nonopus eft bac quidem inreprobatione, nmturbulcntU & vcrtiginofis ou are carrying on i Look to your felves, Smite your hand upoa your thighs, and fay, What have we done ? 2. B- Romanifts as if they were arrows inor. out or tneir quiver •* They renounce us upon this ground, That we are no true Church, have no true Miniftry, and do not you agree with them in this unchriftian principle : and are not we forced to prove the being of our Church and Miniftry in all ages a- gainft you, with the fame Arguments we ufe againft them ? and herein do not you gratifie the common Adverfary, and ftrengthen their hands? 3. Hare ;o not .moft of your Arguments frmbolize with the ifts as if they were arrows (hot out of their quiver ? ihe Divine htgbt of the Gofpel-Mtmjlrj. 6) I , Have you not caufe to enquire whether you be not a&- ed by the fame Spirit ? For you know the Spirit of Chrift is a Spirit of meekneffe, and that wifedom which comes from a- bove is firit pure, and then peaceable, gentle, eafie to be en- treated : But the Spirit of Antichrift is high, and hot, and furious, ufurping an infallibility of judgement, and unchur- ching all that differ from him ; and do not you unfaint all perfons, and unchurch all Societies diffenting from you? and may not this rife from the fpirit of delufion which worketh ftrongly in the Children of difobedience ? 4. It is the Opinion of many, that the flaying of the Whv nelTes is not paft, but that the time thereof is very near, when Popery (hall once again prevail ; And the Reformed Churches Mede in Rcr. fball be punijhed by taking away thefe Witness for a time, be' xi. xi. canfe they received them not according to the dignity of their Embaflage. And are not you preparing your felves and others to help on this flaughter? why do fo many pray in bloud, and offer ftrange fire upon Gods Altar, as if nothing could give content till the Miniflry be ruined, and doth not this Tenent, That che Minifters are the Limbs of Antichrift, binde you to fhed their bloud, and to account it good fervice to God, not only to unfynagogue them ( which you have done already ) but to kill mem ; That fo among you alfo may be found the bloud of the Prophets and of the Saints. Q^2. Do you not hereby wound all the Reformed Chur- ches, darkning the beauty, arid obftru&ing the progrefle of Reformation ? When the Lord ftirred up Luther in Germany, Zuinglim at Zurich, Calvin at Geneva^ to fet upon this great work, multitudes in all Nations begun to embrace the truth, and to fly from the tents of Babel : Antichrift was made fo P uo Pnpbtt* naked and bare in all the fikhinefTe of his whoredomes, that in l u fi'»^ 9Kti fix the whole world was ready to forfakeher : Had not Satan fie qnidmilh ftirred up this curfed Tenent wherewith many were levened, deterior. Rotmannui, Cnipperdoling, fohn Ley den, and Others oppofed Slcidan. /. 1: Luther as a falfe Prophet, as bad as the Pope, and of the two ad 4nn.ii$s. they faid Luther was the worft. sAntoniiu ^Pockquim under S* .? lv - *^j/» pretence of fpirituall liberty, feduced many into the reality J nKt J B j 47> L 2 of 6a ?** Divi* uw Minisieri] Evangelist, Or, of carnall fecurity, and how furious the Antinomians and Anabaptifts were in Germany, we had rather lament then ex- prefle ; And did not Satan by thefe Agents prevail to weak- en the hands of thofe Heroick Worthies , and fo caufed the work to ceafe, and many to relapfe ? How little hath been the Progrefle of the Proteftant Religion ever fince ? And now of late when the Lord ftirred up many in this Ifland, to feek to ferve the Lord with a pure worfhip, the work went forward with great felicity till this conceited opinion obtained, fince which time the fpirits of profeflbrs have been fo alienated and embittered, that the way of truth is every where evill fpoken of. Qj . Hath not the Lord greatly teftified from Heaven a- gainft this Tenent in his fpirituall Judgements upon many the great promoters of it ? Since they defpifed the Miniftry, de- ferted the Ordinance ; how are they fallen from heaven, fome turning Scepticks and Seekers, others Ranters and Quakers, and what not ? falling and falling, till at laft they grow open- ly prophane and profligate Atheifts. Q^. Doth not this opinion greatly endanger the fouls of others ? Are not all finfull enough, naturally hating Teach- ers, and icorning to be reproved, being enemies to light and truth ? Why fhould you ftrengthen the hands of finners ? that whereas formerly they could not (in againft Jight, but they had many checks of confeience, now they defpife in- ftrudion and hate to be reformed, and when they fin moft fully andfouly, yet they fin without relu&ancy, and glory in their own ftiame ; fo that if thefe men perifh in their gain- fayings, yet may not their bloud be required at your hands, who have not only milled them into errour, but have killed them with prejudice againft the remedy which ftiould reclaim them? Qjf. Is not this opinion the fad abufe of the great liberty now enjoyed ^ In times of former trouble,How did Profeflbrs live fincerely, love fervently, pray, and raft, and mourn to- gether ? But by thefe Tcnents the Staff of Bands and Beauty w broken, and dafhed in pieces one upon another, which may — ;_^ The Divine Right of the GifteLMiniHrj. ^ may juftly provoke the Lord to cut fhort the day of liberty, that men may learn by the want of liberty how to prife and fadly bewail their wotull abufe of it. Q^6. If your principles about an univerfall liberty be true why are you fo untrue to your own principles } you can well endure men that deny the Immortality of the foul, the verity of Scriptures, the Deity of Chrift, the God-head of the holy Ghoft, and thofe that defend any thing, whatfoever is con- trary to found dodrine ; Thefe you can tolerate, defend, hug in your bofome ; and if any one fpeak againft any the broa- chers of thofe errours : You cry out, PerfecHtion } Perfecution, yet at the felf fame time you perfecute ( to your uttermoft ) all Minifters, who take themfelves bound in confeience to de- fend theMiniftry, You do andean tolerate the moft pro- phane and hercticall , but thefe Minifters Confciences you cannot tolerate : Are you not partiall in your kWes 9 and be- come Judges of evil thoughts, whilft you juftifle that in your felves as a duty which you condemn in others as an abomina- ble iniquity ? Why are your profeffed principles fo uneven, and you fo contradictory to your own principles ? Be not like the Jews who pleafe not God and are contrary to all men. Qj. Have you not caufe to fear, that the Lord may leave you as he did your Predeceffors in Germany, who held the fame Tenents with you, gloried (as much as you) in their own confidences, and condemned (as you do) all others; Railed firft againft theMiniflry, then raged aginft the Magi- ftracy, brought both Church and State into confuilon, put the Countrey into burning Flames, wherein at length them- felves were confumed to auies ; Do not therefore perfift in , ,. kindling thefe falfe fires ; Walk no longer in the light of the fparks that you have kindled, left you have this at the hand of the Lord, to lie down in forrew. L 3 Chap 65 £& Divinnm Mimflerij Ev angelicly Or, Chap. IV. Containing part of the Third Propoficion. SHEWING, That none ought to take ufonhim the office of the Minim Jlrj without a Call. r TT is manifeft by the Word of God, That no man ought to Prof of. 3. J^^ U p 0n him the Office or work of a Minifter, till he be lawfully called and ordained thereunto. As the Church and State are diftind Polities, fo have they SubjeSls Laws and Officers, diftintl alwaies in the formal const- ftion, though materially in divers things they may agree, Mat.- 12.21. Render unto C&far the things that are C&fars, and unto God the things that are Gods ; The things of God and C^ar are diftind. Thus Luke 2. 1 1 . Man, ^ho made me a Judge or divi- der overfou ? a Preacher and a Judge are two datind cal. lings. Thefe Officers for their Inflitution ) Vocation, Incourage- mtnt depend nor. file ly ,viox frincif ally upon man, but are gi- ven a'nd confirmed to theChufch by Chrift the King of Saints, and gieat Shepherd of Souls, for ends and purpofes moft ho- nourable and neceflary in all ages of the world, Mat. 28.29, 28.ijp/?.4.n,r2. Suppofing therefore at prefent what hath been already proved, that there is fuch an Office in the Church to laft by Divinelnftituciontocheendof the world : The prefent Dif- courfe enquires about the Subjettum recmens of this high and weighty Office, and the work of it, whether it lie in com- mon, or be appropriated by Divine Ordinance to fome pecu- liar and fpeciall perfous, who are not only favoured to be ChriftsSheef, but honoured alfo to be Shef herds under him? This QntHdonis not de Una cafrina, nor need leffe ; For 1. It The Divine light of the Ci^d- Mini fir y* 67 T. Ir is manifeft, that there be fome who confiantlyfupply the room of Preachers, and arrogate to themfelves the reve- rence and maintenance due to none but Minifters, and yet they themfelves were never ordained to this Office. By this means many Congregations are deprived of government, and of the Sacraments, and fuch as would willingly take care of their fouls in a regular and ordinary way are excluded by fuch intruders, as will neither be folemnly let apart for the Minift.ry by impofuion of hands, with falling and prayer, nor give way to them that would. 2. Others there be that plead for a liberty of preaching, or (as they phrafe it) for the exercife of gifts in publick, even in thefe Congregations where there are ordained Minifters, and this to be by thofe who pretend not to be Preachers and Minifters, ftriclly andproperly fo called, when, and as often as fuch perfons pleafe, and that this liberty ought to be gi- ven to every Chriftian who defires it, and may probably be prefumed to be fitted for it. We therefore that we may as much as in us lies take away, the fumbling blocks which by thefe practices is laid before hlinde Tapifts , and remove the fcandal given to Reformed Churches, and hinder the progreife of this finne in our own, (hall - 1 . *Bear Vritnejfe to thefe truths : 1. That none may a Jfume the Office of the Minifiry, un- lejfe he be folemnly fet a fart thereunto, i n this Cha- pter. 2. That none may undertake the Work^ of the Mi- niftry , except he be a Ultimfier , in the next Cha- pter. 2. Anfwer all thelonfderable Arguments Uy ecu Id meet Vtith ftfed in defence of the fore- ntmed errcurs, in the Chapter fol- lowing : and this we (hall do with clearnefTe and brevity, a» the natter (hall permit, and in fircerity, and with a fpirit 01 mceknefle , as becomes the Minifters of the Go- fpel. J l:ef. 1 . That none may ajfuwe the Office of the Mimfiry,un- 68 $hs Divlwm Minifttrij Evdngelici, Or, Argum.i> lejfe he be folemnlj fet apart thereunto, appears by thefe Argu- ments. Firft, We argue from that known Text Rom. 10.15. Ani, how Jhall thej f reach except thej be fent t This is fet down by way of Interrogation, Vt oratioftt penetrantior, faith Parens, The Prohibition is made more emphatical by the interrogati- on, and the form of expreflion makes it morally impoflible to preach without raiflion. The Apoftle ufeth a four-fold gra- dation, How jhall thej call upon him in Whom thej have not be* lieved ? How Jhall thej believe in him of whom thej have not heard f How Jhall thej hear Without a preacher ? How Jhall thej preach except thej be fent t The laft link of the chain is of e- qual truth with the former. As no man can call rightly on him in whom he believes not, and no man can believe in him of whom he never heard, and no man can hear without a Preacher ; fo alfo no man can preach except he be fent ; and therefore he that breaks this laft link breaks this golden chain of the Apoftle, and fins agaiuft God. Befides this laft link is an eternal truth. As no man to the end of the world can call upon him in whom he believes not, or believe in him of whom he hears not, or hear without a Preacher ; fo it is, and will be true to the end of the world, that no man can preach ex- cept he be fent. The Apoftle fcrueth up the neceffity of mit fion as high as the neceffity of preaching , and if one be perpetual, the other muft be fo alfo. Now from afl this wc gather, i.That miff in is ejfentialto the conftitmion of a Afinifter.T\\t Apoftle doth not fay, How (hall they preach except they be gifted (though this be true) but how fhall they preach except thej be fent t Implying, that gifting without fending doth not conftrtute a Minifter. 2. That this miffion is not onlj of extraordinary, but of ordi- I nary teachers, becaufe faith is as much annexed to their teach- ing, as teaching to their miflion, and faith is not the fruit o! humane invention (fuch is preaching without million) but cf Divine Ordinance And therefore fince we have no extraor. dinar 1 he Divine Right of the Gefyel-Miniftr]. 6p dinary Preachers, we muft either conclude there is no faith in the World, or that there is an ordinary way of fending Mini- fters, by whom as Gods inftruments faith is wrought, and if fo, their perfons muft enter that way, and not runne before they be fent. 3 . That there is a necejpty of a conftant and perpetual, at Well as of an ordinary miffion. If faith depends upon hearing, hearing upon preaching, preaching upon mtfllon, then if faith be neceiTary in all ages of the world, miffion is alfo ne- ccflary, yea ordinary million, becaufe extraordinary is cea- fed. A perfon may be prado, but he cannot be prac o without .miffion, and whatsoever may be done in fome few extraordi- nary cafes where regular million cannot be had, yet to run without fending, and to leap over the wall where God hath opened a door, is as high preemption in Divinity, as it is in the civil ftate, to break open an houfe without humane autho- rity. To all this it is replied, 1. Some fay, That this fending u meant of fending by the eleBion if the people, but not bj the OrihtatUn of CWi- niflers. Anfw. This cannot be, for the people are the parties to whom the Preachers are fent; Mihiftcrs are fent to the people, not by the people. The fame party cannot be the perfon fend- ing, and the perfons fent unto. An Embaitadour is not fent by the State to whom he brings his Embaflie,but by the States which gave him his Commiflion. 2. Others fay , That this fending it to be understood tf a providential , not of an ecclefiaftical and minifhrial fending, Anfw. This is confuted by the next words in the Text,£/on» Shall they preach except thej be fent .' as it ts Written, How beau- tiful! are the feet of them that preach the Gojpcl of peace , and bring glad tidings of good things. Thefe words are taken out of If*. 52. and mutt needs be underftood of a minifterial fending. The Minifters he fpeaks of are called watchmen, Jfa. 52.8. and the Prophet himfelf is mentioned as one of them, #01*. 10. 10. They are a Prophecy of the acceptation that the M Mini- jo J>tu Divinum Minifterii Evangelic* , Or, MiniftersfentbyGod, (hould have amongft the people of God in the times of the Gofpel ; And that this Text is to be underftood of more then a bare providential fending,appears further. Becaufe 2. If providential fending were fufficient , then women- preachers are as much lent of God, and may promife them- felves as good fuccefle as the belt Minifter. Yea a tyrant, rob- ber or murtherer, may juftifie himfelf in his wickedneffe, as being fent by God providentially ; Then Zimri had as juft a warrant to deftroy the houfe of Baafha^ as Jehu had to de- ftroy the houfe of Ahab , and Jofeyhs brethren did well in felling him, fince they did it by ipecial providence, Gen.\<$. &50.7. 3. The Apoftle fpeaks of fuch a fending as muft be ac- knowledged by all to be of God, an authoritative miffien, fuch as tmbafladours have, who are fent with publick Let- ters of Credence, to negotiate the Affairs of thofe that im- ploythem. For 1. They are called Preachers or Heralds, the participle in the original, Rom. 1 0.1 4. noting the Office, as Rom. 12. 7,8. 8c iThejf.$. 12. H^.13.17. fointhe parallel place, Jfa.$z.S. they are called watchmen, both which terms con- note Authority. Otherwifc 2 * Pe0 P le are blame ^ ^ not hearing them, Rom.io. ihenproviden- l6 » 21 * but the not hearing of fuch as arc not fent, is no utlly. fault but a ver tue, John 1 o. 5 ,8 . Indeed divine truth is ever obligatory who ever brings it, but a double tie lies upon people when truth is conveighed by a divine mefTenger ; Otherwifc any private perfon had as much power of bind- ing and lofing as a Minifter. There ir a wide difference between an arreft or pardon reported by a private perfon, and the fame applied under the Broad- Seal by a perfon de- legated from the Supream Magiftrate. 3. IheSocinians reply to the Text, and fay, That a fl?e- ciall Call Was necejfarj in the Apefiles daies, becaufe the do* Urine by them delivered Was new and unheard of but this wijfion is mt seeejfarj in our daiet, becaufe we preach no nm v- Iktlri»e 9 The Divine Right of the GoQ>el- Minittry. 7 1 Doctrine, but onely that Which the Affiles have formerly taught and Written. Anfw. But the Anfwer is eafie. For, 1 . We have already proved, That there is a neceility in the Church of Chrift of a eonftant, perpetual and ordinary million. 2. It is falfe that the Apoftles and Prophets taught any new Dodrine, ^tf.24.14. & 26.22. & 28.23. they believed arid taught nothing but old truths, formerly delivered by Afofes and the Prophets, 1 John 1.7. New indeed they might be in rejpeli of the manner of propofing, Joh. 13.34. or tne fengular ratification thereof by miracles, Mark 1.27. or the apprehenfion of the Auditors, Ads 17.19. but not as to the fubftance of the Dodrine. Compare John 13. 34. with 2 Epift. of John verf.%. 1 Joh.2.7.'^ 3 . As to the firft and third Confideration , the Gofpel is al wayes new to children, ignorant perfons or Heathen, &c. And therefore if Socinians will be ti?ue to their own principles,they cannot plead againft a called Miniftry. 4 . In the dayes of the Apoftles the truths of the (jo'frel were owned by all the Churches, and fo not new as to their appre- heniions, yet then came none to the Miniftry without a Call. Witnefle the Epiftles to Timothy and Titus. Thus at laft we have vindicated this Text from all thofe mifts that are caft up- on it to darken it, and made it to appear, That none ought to take upon them the Office of a Minifter, unlefle they be law- fully Called and Ordained thereunto. Our fecond Argument is taken from Heb. 5.4, 5. $And no * man taketh this honour unto himfelf but he that is called of God 5 Argum.Z. as Aaron ; fo alfo Chrift. glorified not himfelf to be made an high- Prieft, but he that f aid unto him, Thou art my Sonne, this day have I begotten thee. No man taketh, (i.e.) ought to take. Verbs atlive, as our Englifh Annotators upon the place ob- ferve in the phrafc of Scripture fomctime import not the ad: itfelf, but onely an Office, asGen.20.9. Z^.4.12,13. Pfa. 32.8. This honour] the Prieft ly Office is nqt only a burthen but an honour, What ever the carnal World eft eem of it. The Apo- M 2 itle j 2 $tu Divinum Mini ft er if Evangelici, Or, file here makes a general Propofition, No man ought to take the minifterial honour upon him unlefTe called by God. This Propofition is not limited but itluftrated^ Firft, By Aaron, who undertook not this Office till called thereunto, Exod. 2 8. 1. no more did any other of the Priefls in the Old Teftament, zChron.2g.11. .1 i i ■ ' '• ■ i.... ■ ■ 76 $m Divfaum Mini fieri] Evangelic*, Or, C H A ? . V. Containing part of the Third Propoficion. PROVING, Thxt none my doth Work of the Miniftry without Or* dwation. NO man may perform the work of the Miniftry but he that is folemnly fee apart and ordained to be a Mi- nifter. Having in the precedent Chapter afferted the neceflity of Ordination to the work of the Miniftry againft the prefum- ptuous nfurpation of fuch as run and are not fent • We (hall by the grace of God in this Chapter vindicate the work of the Miniftry unto thofe whom God hath fet as Officers in his Church. That there is a work belonging to the Miniftry is out of queftion, and what that work is, is confefled by all • It be- longs to them to difpenfe the myfteries of God, the keys of the Kingdom of God are in their hands ; It is their work to watch for fouls as they that mttfl five an accmnt efthem at that great day ; To preach the Word, and by found doctrine to convince gain-fayers, to adminifter the Sacraments of Bap- tifm and the Lords Snpper, to pray far and blefle the people hi the Name of God, to rule and govern the Church, ha- ving a care of difcipline, and ail thefe as in the place and per- fon of Chrift. Of how great neceflity thefe works are unto the Church, is evident unto underftandingChriftians, and hath been de- monftrated already: It now remains to be enquired, whether | all or any of thefe works may be performed by men uncalled, though gifted, or whether they be peculiar unto Minifters. Thofe with whom we have to do, yeelding all the reft to the 71 The Divmt a tgb' of the Gofjttl- Mimfirj. 77 the Miniftry, challenge in their writings a liberty to preach the Word, and in their praftifes (Tome of them) a power of praying for and bleiiing the people, how juftly we (hall (hew when we have firft (tared the Quellion, which we (hall do briefly and plainly, that we may not feem to difallow what we ought to countenance, commend, nay to command in the Nameof theL^rd, a -.d that we may prevent and anticipate the cavils of foine gain-fayers. For the right (taring of the Queftion, we (hall declare what we mean by preaching of the Word, and from thence premifefome few diftinctions, which well confidered of,might put an end to this whole controverfie. By the Preaching of the Word we underftand an authori- tative explication and application of Scripture, for exhor- tation, edification, and comfort, to a Congregation met to- gether for the folemn worfhip of Ged, in the ftead and place ofChrift ; and we defire that every, branch of this defcription may be Well weighed in the balance of the Sanctuary. " The Subjed: of Preaching is the Word ofGod,yJ/*/.28.i9. Let him that hath my Xbordjfeak my W 'or d faithfully, Jer 23.28. This is that found doctrine, and form of found words which theApoftle enjoyns Timothy zndTitus to hold faft.And them- selves andChrrtt himfelf taught no other things then were written in Mofes and the Prophets, &c : This work is the explication and application of this word : As Ezra read in the Book of the Law, and gave the fenfe, and caufed all Ifrael to underftand t Neh.%.&. And it k to this which Paul prcfleth Timothy when he Exhorts him to fheur himfelf a Workman that need not be-ajhamed 3 rightly dividing the Vrordrftruth, zTim-Z.if. The end of this work is the exhortation, edification, and tomfort of the Church, 1 Cor. 14.2. which is the profitable ufc of all Scripture, 2 Tim.$.i6. The object of this work is a Congregation met together for the Solemn worfhip of God, 1 Cor. 14.23. when joh are tome together into one place ; It is true, that the word ought •to be preach'd to Infidels, Mat. 2$. Mar.16. €0 into all the N world 1 78 5^ Divfoum Mwisicrij Evangclici, Or, World ; but the principall objed of this work is the Church ; profhecj pi not ( i. not fo much ) for them that beleeve not, but firthemthat beleeve, 1 Cor.14.22. Henceitis, that God hath fit bis Officers in tbe Church, 1 Cor. 12.28. Ftr the Church, Eph.4.12. The manner of the doing of this work, is, 1 Authorita- tively, not el-Mim(try* . jg them in their youth, in the trade of their way, as they will anfwer it at thaf great day : And unto this duty we exhort even mothers ; but we deny unto them Minifteriail Prea- ching, Thirdly,We diftinguifo between the exhortation of a Gene- ral in she 'head of an Army, and ef a Judge in his charge upon the Bench,and preaching the Word of God: Though we deny not the lawfalnefs of the one or the other of the two former, becaufe we have the approved examples offo*b,2 Sam.io. Of jilijab, 2 Chro. 1 3 . Of Jebofapkat, 2 Chro. 1 9.20. JofitM Cha. 23 .24. yet we fay, Firft, That properly thus to do was the Mi- tufters work ; for thus the Lord prefcribes Deut. 20.2. And it fhallbe vphinje art come nigh unto the battelljhat the Trieftjhall approach and fttakjo the people, and fbaU fay unto them, Hear Jfrael, as it follows, vtr. 3. And thus fe hofaphat pi&ifcth, 2 Chron 19. where he joyns Priefts and Levites to the Judges whom he fends abroad in all the Cities of fudaL Secondly, We fay that there is a vaft difference between this action and the work of the Mini ft ry ; for neither is the objeft of it a Con- gregation facred, but meerly civill ; neither is the authority Ecdefiafticall and from Chrift, but meerly political). Thefe Officers perform this work as Cuftodes ut/uifque t^buU y and their work is rather reducible to a charitative admonition then a minifteriall difpenfation ; Should it not be done by them, their fin was rather again ft charity then juftice; and ceafednot to difcharge the duty of a Generall, or a Judge, though they ceafed to do the duty of a Chriftian Generall, or aChriftianJudge. Fourthly , We diftinguifh between Divinity-excrcifes in the Schools, and Univernty, and the Preaching of the Word. For though thefe Lectures are performed either only by fuch as have received Ordination, and are Minifters of theGo- fpel, or fact as are Candidates of the Mimftry ; either Pro- prietor the Sons of the Prophets, andfc not wholly with* ou: v ion, yet are they not performed to a Congrega- tion i ■ for the folemn worftiip of God; They are rather u ;/...• ' : ; to the work of School-majors inftru&ing N 2 their 80 $1** Bivinum Mini fieri] Evangdiei, Or, their Scholars, and Scholars rendring account to their Ma- tters, then minifterial preaching. Fifthly, We diitinguifh between the ad of members in any facred or civil Aflembly.debating counfelling,and admo- nilhing one another out of the Word of God, and the prea- I ching of the Word ; Becaufe this action of theirs towards one another is not authoritative , but meerly brotherly, is rather «#tWf>a Chriftian conference, then preaching, and' • no other then private Christians met together by mutual con- ' fent may perform • neither is their meeting fuch a one as is the Objeft of preaching of which we fpeah Sixthly, Before we proceed to argument, we defire it may be obferved that we difpute not what may be done in extra- ordinary cafes, either in regard of times or places where Or- dination may not pofiibly be had ; whether in fuch a cafe pri- vate gifted men may not preach, we do not difpute : Davids neceuhy made it lawfull for him and his men to eat the fhew- bread, which it was not lawfull for any but only the Priefts to cat ; but our Queftion is, What may be done in an ordina- ry way, in Churches where Ordained Minifrers either are or may be had ; T hough we will not prefcribe againft neceffity, yet we would not have neceffity pretended where none is : For we reade that the Indians were converted to the Chrifti- an Faith by the means of ss£defim and Frumentius two pri- vate men, but we reade not that either of them took upon them the Office or work of the Miniftry ; Frumentim was or- dained Biftiop of the Indians by Athanafius. Theod. Sccl. hisl. i. i . c.22. And it is obfervable how great a journey he under- took rather then to run or officiate without a Call. The Ibt- rians-wcre converted ( as the fame Authour relates) by the ' means of a Captive Maid, but they fent to Conftantine for ordained Minifters by whom they might be further inftruc'ted and guided in the waies of God, which probably our gifted men would never have done. Thefe things thus premifed, we come now to prove our Proportion, That None may undertake the Vcork^ofthe Mi- n$rj but he that is folemnlj fet apart thereunto, not refpedr- ing 7 he Divine light of the Ccfpel- Mtntftrj. 8 1 ing fo much the number as weight of Arguments. Firft, We argue thus, That work for the doing of which tArtum-l God hath defigned fpeciall Officers of his own,'neither ought, 'nor may be performed by any that arejiot defigned unto that Office. But God hath defigned fpeciall Officers of his own for the preaching of the Word; Therefore, None ought or may preach the Word, but fuch as are de- figned unto this Office. The major of this Argument is confirmed by thefe Rea- fons. Firft, Becaufe God hath feverely punifhed fuch as have done the work appointed by him to fpeciall Officer?, though ( they had no intent to invade the Office unto which char work- was by God defigned: This appears manifeftly; firft in the cafe of Saul, i Sam. 13.8,9.0^. He loll his kingdom for offering facrifice,though but once,and that in a great ftraight. The Phihftims were ready to aflatik him, he had not made his peace with God, Samuel dehied his coming, the people began to fcatter from him, whereupon lie conttrained him- felf, and offered a Sacrifice, yet for this one prefmptuous ( though as it might feem ) neceflitated aft, he hears from Samuel that he had done foolifhly, /. wickedly, and from God, that his Kingdom was irrevocably rent from him. Se- condly, In the cafe of V^ah, 1 Giro. 1 3 .9, 1 o. who put his hand to the Ark, and that out of a good intention to keep it from falling, when the Oxen fhook it, and yet the anger of the Lord was kindled againft him, and he fmote him that he died: Better it had been for Vizahto have kept his hands farther off, then to have touched the Ark without warrant, and better for the people of God that he had fo done, for for his ralhnelTe God made a breach upon them, and (more him, and this act of I > did not help but hinder the bringing of the Ark up into the place prepared tor it. Thirdly, In the cafe of Vz,ziah, 2 Chro. 1 6. 1 6, 1 7, 1 8. &c who when he was ftrong, had his heart lifted up to his delliLclioM, for he crank N 3 grcffed 8 2 'jus Vivwum Mimfiirij Evavgelici, Or, grefled againft the Lord his God, and wentinto the Temple of the Lord to burn incerife upon the Alcar of Incenfe, but the Piieds of God wkhitood him, and faid, It appertaineth not to thee Uzziah to burn incenfe to the Lord, bat . to the Priefts the S 'cms cf Aaron that are confeemted u burn Incenfe-, Go out if the Sau£iuarj,for tboH bsfl tranj r grejfed, neither jhr.lt it be for thine honour from the Lord (jod, and though he was a King, yet the Lord fmote him immediatly with the plague of Leprofie, of which he was not healed till his death. This famous Hifto- ry holds forth thefe great Truths, i . That it is a tranfgrefii- on againft God in any to enter upon the workdefigned by God to another calling. 2. That the Original of this tranfgrei- fion is pride of heart. 3 . That it is the Minifters duty to tefti- rle and bear wicneffe againft fuch tranfgreflions. 4. That it is. difhonoirrabie in the fight of God ( whatever foolifh people may imagine ) thus to tranfgrefle. 5. That God will not be alwaies Mlent to fuffer fuch tranfgreffion unpuniihed in the greateft, when his Minifters warnings are rejeded ; Vz.zAok would enter into the Sanduary, and is feparated from the Congregation : Now though God be not fo immediate in the fevere punifhing of fuch prefumption in our daies, yet thefe things are written for our inftrudion , upon whom the ends of the World are come, that we ihould not be pre- fumptuous, as fome of them were, left we alfo perifh as thefe did. Secondly, Becaufe this pradicedoth make void, or at -leaft unneceffary or inefficient thofe Officers which God hath ap- pointed. This is in it felf a truth of cleareft evidence ; What needs a peculiar Officer to be kt apart to a common work ? As in the natural! body there is no peculiar member fet apart as the Organ of feeling, becaufe this fenfe is common to eve- ry member^ fo in the body of Chrift there need not any fpe- ciall Officer be defigned for fuch a work as is common to, and may be performed by every Chriftian. Thirdly, Becaufe this pradice doth confound and diiturb that order which God hath fet in his Church ; therefore it muft needs be finfull. Cod k the Cod of order ; ah fiOH, The Divine Right of the Goftel Ministry, g , fion, i Ccr. 14. and hath commanded that every one fbonld do hiscwnWork^, I ThefT.4. Rom.12. And abide in his own cal- ling, J Cor. 7. He hath condemned thofe that ttW^ diforderly, 2 Theff.3 . and are bufie bodies j he hath placed in his Church different orders, fome Shepherds , Tome Sheep, fome Teachers of the Word y fome to be taught, as their places,fo their works are diftind, as the different members of the body have diffe- rent offices ; but now as in the body there would be conruli- •on if any member (hould do the work of another member ; fo is it in the Church, if any member fhall invade the duty of another. This takes away diftinftion between Shepherds and Flock, Paftor and People, Rulers and Ruled, and with the newAftronomerscafts down Stars towards rhe Centre, and advances and wheels the dull earth to, and in an heavenly orb. No raarvelfuch Phaetons burn up the fpiritual world by prc- fuming to govern the chariot of the Sun. Thus the major being cleared we come to the minor or Af- fumption ; That Cod hath fet peculiar Officers apart for the Preaching of the Word. For the proof of this, thefe two things are to be done, Firft, We malt prove, that Minifters are Of- ficers, the Mmiltry an Office let up by Qod in his Church ; For this we referrc to the foregoing Proportions, in which this Point hath been largely dilcuffed. And indeed who can m reafon deny that thofe that are fet by God in his Church, as Stewards, Heraulds, Watchmen, &c. are ft by God as Offi- cers in his Church ; The Apoftlc himfelf reckons them up as fpecial members in the body of the Church , hating yiewvyulpi j aproptr Office, Rom.12. Secondly, That tl>e preaching of the Word ( amongft divers others) rs one work aligned to thefe Officers; which is manifeft both in the Old ar?d New Teira- ment. ThePriefts work was not onfy to bring Sacrifices and feurnlncenfe, butalfoto teach Jacob, Dent 33. Eixr were the Priefts Lips to preferve knowledge, andffef people to enquire iheZaw at his-mouthjlAri.z. And tire greaeeft complawt at Godagair.ft thofe Officers, was the negled of that chity ; that they were dumb dogs, Ifa. 56. Idle Jdf the Seals appointed, whofe office it is to difpofe them ac- :ording to Law : Even fo it is in the Church of God, Jefus thrift hath appointed Keepers of his Seals, thofe whom he :als Stewards of the myfieries of Cjod, to whom he hath com- mitted the word of Reconciliation, and Co whom he hath O 2 given 88 ?** Divwum Minijlcrij Evangelici, Or, given power to baptize, and to adminifter the Lords Sapper. The connexion is clear, becaufe that thefe two works are joyntly in the fame Commiffion, Mat. 2$. 19,20. and of the two the preaching of the Word is the greater work. 1 his the Apoftle intimates, 1 CV.1.17. Chrififent me not to baptise but to f reach the Gojpel: The negative particle is here (as in many other places ) taken for the comparative, he was fent rather to preach then to baptize, and by this manner of ex- preflion it appears, that to preach was his more proper and efpeciall work : This account all the reft of the Apoitles had of it, therefore they did put off miniftring to Tables, that they might give themielves to the Word' and Prater. In- the confutation of the greatneffe of this work, the Prophet /- faiah being fent about it cries out, jvo is me, lam undone ; the Prophet Jeremiah, Ah Lord God, behold, I cannot jpeal^, for I am achiide , and Paul ai fo, Who is /efficient for thefe things f Of this account it hath been alwaies had in the Church of God ancient and modern till thefe unhappy times of licenti- oufneffe. And therefore we humbly entreat all thofethat do confciencioully ( andaswebeleeve juftly ) Icruple to have their Children baptized by, or receive the Lords Supper from the hands of any un-ordained perfon, that they would feri- oufly confider upon what warrant they hear un-ordained men preach : Seeing there is the fame Commillion for preach- ing, and for baptizing ; and that preaching is the great, iPnot the greateft work of a Minifter. Argtim.^ To ufurp authority over the Church is a fin. But to preach without-calling and Ordination to the work, is toufurp au* thority over the Church. Therefore, The firft Proportion is clear by its own light, the other is eafily pro>ed,by afferting Preaching to bean-ad of authori- ty ,wbich is evident both in that the Apo(tle,i Thefa.n.o'wts thiSicharge, Know them that are over jom in the Lord- and ad- numftjou, whereto admonifh is to beover, Beb. 7. with- outcontroverfie^the ieffer is bkffed of die greater-, and th?s is The Divine Right of the Gofrel-Miniftry* g 9 s further evidenced in that the Apoftle fufFers not women to preach, becaufe they may not ufurp authority over the man, Tim.2. but is commanded to be in fubjedion, ujDon which ►lace OecHwenim 0Ul/ ^ } i* Jifan&v rgmtfovTeiv i&v n avJ'f &. The ve- y adof teaching is to ufurp authority over the man. Befides hem the public work of the Miniftry of the Word is an au- horitative adminiftration, like unto that of Criers, Heralds, ndEmbaiTadors,to be performed in the name of the Lord Je- is, and therefore may not be performed by any but fuch as re authorized, and immediatly or mediacly deputed by him, i Cor. 5.19,20. appears," Becaufe in preaching, the key of the kingdom of Heaven is ufed, to take men in or fW men out, iid diiskey is in the hand of ordinary Teachers as well as ex- raordinary, yea, the power of binding and loofing is exerci- >d, For though to preach be no ad of jurifdidion itridly > called, yet it is an ad not only o f ord er but of power7~not .ich as is common to every meniaeroF the Church^ out pe- uliar to fuch as are in publike Office. Now to perform any uthoritative ad wichout authority, what is it other then to furp authority ? Gifts conferre the faculty of adminiitrati- n but not the power ; The Qutition which the Pharifees put ) our Saviour being propounded to thefe men, By What an- } writj dofl thcuthefe things, and who gave thee tins authority I 'ould they anfwer asChrift ? Job. 7. 28. 1 am nor come of .jfelf. That which the Scripture reproves may no man pradice, Arvum t\ ut the Scripture reproves uncalled men for preaching:Ther- c ^ * ; >re. The major will not be denied : The minor appears, in. lat the falfe Prophets arc reproved, 5^.23,21,32. not only i)r their falfe dodrine, telling their own dreams, and iteal- ig the Word of God from his people, but alfo for running rhen they were not lent. / am agair.fi 1 htm faith the Lord : fearfull commination ; If God beagainft them who (hall be nth them ? if they finde not acceptance with God, ail that pprobaticn and appianfe which they finde from men, what ail it "profit ? Be n ;ni approved Whom man approves, but ht O 3 wkm pa J>us Divinum Miniflerii Evangeiici, Or, Whom God approves. The falfe Prophets themfelves aecufe feremiah, Jer.29.27. for making himfelf a Prophet, which though it was a moft unjuft and falfe imputation, yet it holds forth this truth, That no man ought to make himfelf a Prophet, the falfe Prophets themfelves being witnefles. It is veryob- fervable, that Shemaiah the Nehelamite, a falfe Prophet and a dreamer,writes to Z-ephaniah the fonne of Maafiah the Prieit, and to all the Priefts, and aceufeth Jeremiah for a mad man in making himfelf a Prophet, and tells them, that upon this ac- count they ought to put him in prifon, and in the flocks. It feems by this that it was no little fin, and deferves no little punilhment ( even in the judgement of falfe Prophets ) to preach without a lawfull call. TheApoftles in the Synod of Jerufalem, fpeak of certain men that Went out from them, and troubled the Gentiles With Words fub verting their fouls. They Went out ,They were not fent out, but they went out of thei* own accord • this is fpoken of them by way of reproof. And then it follower, they troubled you with words, fubverting your fouls. He that preacheth unfent,is not a comforter, but a troubler of the people of God, net a builder but a fub- verter of fouls. There be many in our daies like sAkimaaz,, they will be running without either call or meflage, and ha- ply they may out-run Gods Cujbi's, we wifh they meet with no worfe fuccefle then he ( in a fpirituall fenfe ) to prove ufelefle Meflengers. Argnm.j. We argue from the pra&icc of the Minifters of Chrift, If they have been as carefull to make proof of their mifiion as of their do&rine, then is million required in him that will Preach the Word ; But they have been thus. carefull, There- fore : If any gifted man may preach without a Call, why doth the Apoftle fo often make mention of his Call, Rom.i.i. GW.i. 15,16. 1 O-.i.i. when the Difciples of John murmu- red againft Chrift for baptizing, foh. 3.27,28. fohn anfwers, A man can receive nothing unlejfe it be given him from heaven, V jejourfelves bear Witnejjc of me that If aid lam not the Chrifi, but that I am fent before him. Here Chrifts undertaking to baptize The Divine Right cf tht Go(J*cl Mini fir j . 91 baptize, is juftified by his Million. When the chief Priefts and the Scribes with the Elders asked Chrift, £#^20.2. Tell ns by What authority doeft thou thefe things, or who gave thee this authority t Chrift makes anfwer by demanding another que- ftion, The Bapifme of John, Was it from heaven or cf men ? Which teacheth us thefe two truths : Firft, That none ought to preach without being authorized and fent. Secondly, That this Call and Sending is not only from men, but from heaven. True it is, fuch as is the Miniftry, fuch ought the Call t'6T>e ; if the Miniftry extraordinary, the Call extraordinary; if the Miniftry ordinary, the Call muft be ordinary; butwereadc of no Miniftry allowed in Scripture without a Divine Call : There is a threefold Call to the Miniftry mentioned, GW.1.1. The firft is of oTfrom man only, when any is defigned to this work errante clave, that hath no inward qualification or Call from God. This though it authorizeth to outward admini- ftrations in the Church, yet will not fatisfie the confcience of him that fo adminifters. The fecond is by man, as the ' inftrunaejat, when any is defigned to the Miniftry by thofe whom God hath intruded with the- work of Ordination ac- cording to the rule of the Word; thefe God cals by man, >tf#.20.This is the Call of ordinary Paftors.The third by Jefus Chrift irnjflediatly, and by this it is that Paul proves himfelf an Apoftle, an extraordinary Minifter. Laftly, we argue thus : That work may not be performed Argum$>> by any, which cannot by htm be performed in faith ; But preaching by a Brother Gifted, but Hot Called nor Ordained, \ cannot be done in faith : Therefore A Gifted unordained brother may not Preach. Concerning the major we (ball fay little ; the Apoftles ge- neral Canon, Rtm.i^.ivhatfoever is not of faith ts fn, doth evidently demonftrate it. The truth of the minor appears in that there is no warrant in Scripture ( which is the ground of faith) for fuch a pra&ice. For firft there is n 1. Precept thacfuih fliould preach • if there were a pre* 9* $w Divinum Mint fieri) Evangctici, Or, cept, it was then a neceflary duty that every gifted perfon ought to perform, it was a fin if any gifted perfon fhould not preach, though he could^preach but one Sermon only in fill hw life. Where is the necefiity laid upon them ( as the Apoftk fpeaks of himfelf) that they preach the Go- fpel ? 2. There is no Precept that any fhould hear them, or obey them in the Lord,or maintain them; thefe duties of the people areappropriated to thofe that are Preachers by Office, A/*/. 2. The Priefis lips ihouid preferve knowledge, and the people (hould enquire the Law at their lips. Lukz i o. 1 6. The hearing of them is the hearing of Chrift, and the refilling of them is the refu- ting of Chntt : It is not fo faid of any that preach without million ; but contrarily there is a find: charge not to hear- ken to fuch, fer. 17. 14. and a complaint of them that heap to themfelves teachers, 2 Tim.$. Thus the Apoftle, Neb. 1 3 . 7,17. Remember them, obej them, fubmit jour [elves to them that have the rule over you, and have fpoken to jou the Word of God. So 1 Tim. 5.17. Let the Elders that rule Well be accoun- ted Worthy of double honour, Sec. Nothing of this is fpoken of gifted Brethren, yet if they may lawfully preach, all this may they challenge,and all that hear and plead for them are bound in confeience to yield, becaufe all this is due for the works fake, iThef.$.iz\ Secondly, Tnere is no promife in Scripture made unto any that Preach and are not thereunto lawfully Ordained : We fay no promife, either of 1. Afliltance : A Minifter mud depend upon God for his inabling unto the great work which he undertakes, for all our fufficiency k of God, and we have no furficiency of our felves fo much as to think any thing, 2CV.3.5. and God hath pro- mifed this ailiibnee only to thofe whom himfelf fends. Thus EX0.4A o. go, faith the Lord to Mofes, and I Will be With thy mouth. 7/^.6.7,8.God touches the mouth of 7/*m& and Tenuis him. fob. 20. 21,22. Chrift fends and gives the holy Ghoft to the Apoftles, and to them is the promife. foh. 15. The Spirit of truth Jh^M lead jm into all truth. Doth God do thus to. The Divine Right of the Go (pel- Mini (try. pj to thofc that run and are not fent > O let the great errours broached of old by Origen, and others that prefumed the the undertaking of this work without a Call ; and in our daies by Anabaptifts, Socinians, and others that defpife a regular lawfull Call, bear witnefs. Surely we may fay that it any amongft us Preach without a Call, and yet Preach the truth, they have not their afliftance by vertue of any promifo from the hand of God. z. Protection: Thus God hath promifed to thofe whom he fends on his mefTage. Thus the Lord encourageth fere miah, ch. 1.18,19. I have made thee this day a defenced City, and an iron pillar , and a brazen Wall againft this Vthole Land; and thej {hall fight againft thee, bntjhall not prevail againfl thee, for lam With thee, faith the Lord, to deliver thee. Thus alfo ^#.18.9. the Lord incourageth Paul, Be not afraid, butjpeal^ and hold not thy peace, for I am tyiththee, wdno man Jhall fet en thee to hurt thee. So alfo ^#.23.11 . "Be of goodchear Paul, &q. And as we finde that God hath promifed protection to thofe he fends, fo alfo the Minifters of God have incouraged themfclves to a faithfull difcharge of their duty againft all oppofition, efpccially upon this ground that they had their commifiion from God, and his immutable promifefor pro- tection: 7/4.49.1,2,3,4,5- Ifa.^i.id. ^r.26.14,15. But no where hath God made any fuch promife to thofe that in- trude themfelves into this work, but threatens to be againft them as hath been declared ; The Angels of God have a charge to keep us in ourwaies, Pfal.91. but they that go out of them may fear the portion of the fonnes of Sceva the Jew, Atl. 19. 15. that they be beaten by the evil fpirit they undertake to caft out. 3 . Succefs, in refpect of the weighty ends of the Miniftry, the principall the glory of God, the fecondary the conver- (ion and falvation of fouls ; How isitpoffible that he who intrudes himfelf into the work of the Miniftry (hould glorifle God in the work, iince God is honoured only in his own waies and means, and therefore cannot be glorified when his waies are not obferved. To obey is better then facriflce, faith P the 94 J*" Divinum Mimjlcr ij Evangelici, Or, the Prophet, and to hearken then the fat of Rams. Chrift glo- rified not himfelf to be made an High-prieft ; fuch therefore as ?,flume the Miniftry, glorifie themfelves and not God. Neither is there any prcmifemade, neither is it to be expe- cted, that he who aflbmes this work of the Miniftry without a Call, fhouid ever become the inftrument of the converfion and edification of fouls, Faith comes by hearing, and hearing by the preaching of fuch as are fent, Rom. i o. 1 4, 1 7. but un- fent Preachers hare the curfe of God upon their labours, that they fhall not profit the people at all, fer.25.32. Luther hath a good faying to this purpofe, 'Dens nonfortunat labores etrum qui non funt vocati, & quamvi* falntaria quadam affe- rent tanien non ddificant : that is, God doth not projper their la- bours, ty/70 are not called, and though they f reach fome profitable truths, yet do they not profit the people. Hence it comes to pafs that they that hear uncalled Preachers, fallintofo many er- rours, as a juft punifhment of God upon them ; according to that the Apoftle faith, 2 Tim.4.1^. For the time Vvill come that they VpM not indure found dottrine, but after their own lufis fhall they heap to themfelves Teachers, having itching ears, and thei {hall turn away their ears from the truth, and fhall be turn- edunto fables. Gods blefling of converfion is promifed only to his own Ordinance, which they cannot exped. who ei- ther by preaching without a Call,or hearing fuch as io preach, do overthrow. Thirdly, There is no one approved example recorded in Scripture of any one not being Sent and Called , either rmmediatly or mediatly by God, efpeciaily in a conftituted Church, that undertook this work of preaching,or any other work appropriated by God to the Miniftry. And thus we have alfo fmifhed this fecond Chapter, and fufficiently and clearly proved,as we fuppofe, That it is un- iawfull for any man not lawfully called and lex apart to the Office of a Minifter to undertake and intrude upon the ! work of Preaching appropriated by God to that Office. Chap. The Divine Right of the Gofpel*Miniflry. 9$ ^M444444^^^ltM4 Chap. VI. Anfwering the Arguments brought for the Preaching of men out of Officer. IN this Chapter we fhall give Anfwers to the chief and main Arguments produced by fuch as maintain this unwarran- table practice of Preaching by men out of Office ; for though a Chriftian ought not to depart from the plain rule of the Word of God, though he be not able to fatisfie all the Sophi- ftical cavils of gain-laying adverfaries, yet that we may re- move all (tumbling blocks, and occafions to fall out of the way, that if it be poflible fome may be reclaimed from their orrour, others may be more firmly eftablifhed in the truth , when they fee difcovered the vanity and invalidity of preten- ders Arguments for the preaching of gifted men out of Of- fice, we (hall likewife undertake this task. The firft and principal Argument is drawn from 1 Cor. 1 4. 3 I . Te may all prophejie one by one, that all maj learn, and all may be comforted: Whence is thus inferred; That the Apoftle giving liberty to the gifted Brethren of the Church of Corinth out of Office to Prophefie ( you may All Prophe- fie ) warrants this practice of Preaching in all men that have gifts, though they be -not fet apart to this Office. In Anfwer to this Argument we firft lay down this Rule, which is alfo of excellent ufe for the undemanding of many other places of Scripture, viz,. That this universal All is to he retrained and limited according to the ftibjett or matter treat- ed of. As when the Apoftle faith, zAll things are lawfull far me, he means not ftmplj All things, but rcflrainedly All in- different things of which he was there treating, 1 Cor. 6. 12. P 2 and p5 $w Divinum Minisicri] Evafrgdici, Or, and 10.23. Inlikemanner when the fame Apoftie, 2 Cor. 5. j 7. faith, All things are made new. This Propofition is to be retrained from the fubjeft and matter of which he was fpcak- ing, unto Beleevers. The like may be obferved in many o- ther places, £#^13. 15. 1 Ccr.ii.j.Ifa.^.ij^&c. Thefe things thus premi fed, We fay Firft, In this place of the Apoftie, Ye may all provhefie , the word All is to be reftrained according to the fubjecr of which the Apoftie fpeaks : He faith not of the Body or People of the Church of Corinth, that they might All Prophefie, but of the Prophets in that Church, that they might All Prophe- fie. This is evident both from the antecedent and fubfequent words. In the 29 th verfe the Apoftie faith, Let the Prophets Jpeak^two or three ,&c. then he fubjoyns, Forje may All pro- phefie : and then it follows immediatly, aAnd the Jpirit of ■ the Prophets fiall be fubjebl to the prophets. By this difcourfe of the Apoftie it evidently appears that the liberty of pro- phecying was not given to every member of the Church of Corinth, but only to the Prophets that were in that Church : Now it is clear they were not all Prophets (c. 12.29. Are all Prophets f i. All arc not Prophets :) and therefore all had not granted them this liberty of prophecying : And thus far wc have the confent not only of Be^a and others upon the place, but even of the moft foberofour adverfaries, who will not aflert a promifcuous liberty of prophecying to every member of the Church, but only to fuch as are gifted and qualified for the work, anddefired by the Church to exercifc that Gift. Secondly, The Prophets both in this place, and where ever elfc in the Scriptures mentioned, were an order of Mi- niftry, not only gifted Brethren, but conftituted Officers in the Church. Thus 1 Cor. 12.28. G 'od hath fet in his Church, firft Apeftles, fecondly Prophets, thirdly Teachers, &c. As the Apoftles and Teachers were Officers fet by God in his Church, fo alfo were the Prophets. Reade alfo i^A.4.1 1,12. WhenChrift gave ^/V*!* gifts, Officers for the good of theChurch, he gave amongft thefe Officers Prophets. And we — — — — — — — — — — — — — jhe Dtvine Right cf the Giftel-MiniHrj. 97 we do not bcleeve, that there can an inftance he given of any Text either in the Old or New Teftament, m which the word prophet doth not fignifie one in Office peculiarly called and fent. Now if this be an irrefragable truth (as indeed it is) then the Apoftles permitting all Prophets ( /*. men in Office ) to prophefie, is no warrant for gifted brethren ( if out of Of- fice) to do that work. Thirdly, Though what hath been already faid be fufficient to infringe the Argument drawn from this place to warrant the preaching of men out of Office, .yet we adde for the more full Vindication of this Scripture , that the Prophets here mentioned, yea, and throughout the New Teftament, feem not to be only Officers in the Church, but extraordinary Of- ficers immediatly infpired and fent by the holy Ghoft , which appears in that Firft, They are not only mentioned and preferred before Paftors and Teachers, the ordinary Officers of the Church, ^#.13.1. 1 Cor. 1 2.28. butalfo before the Evangelifts them- selves, £/>/?. 4.11,12. who are acknowledged by all to have been Officers extraordinarily fent. Secondly, The gift of prophecy is reckoned amongft the extraordinary gifts of the Spirit, end pur in the midft of them, 1 Cor. 12.9,10,11. and contra-diftingmfhed ircm ordinary gifts, verf.7, 8. the word of wifedc m, the word of know- ledge; The word of wifedem denotes the Paftors work, the word of knowledge the Teachers work j tut piopbei\irg is different frcm both thefe, cerfiftir.g partly in the iorc-telhng of future events, as jjft.i 1.-27,28. In theje dates erne Pro- fhets ficm JerufaUw unto jinticch, and there ft cod uj> one eft him /7*7»f^Agabus, e.ndftgr.ijiedbj the Spirit thct there fhou Id be a, great dearth throughout the mr/d. 2. Partly in an infallible ex- plication and application of (theme ft difficult places of) Scripture, not by ir.duftry, and labour, but by the immediate illumination, and teaching of the holy Ghoft by whom the Scriptures were infpired. Thirdly, It is evident by the fcriej of this Chapter, that the Prophets herein fpoken of, and their prophefying wasextra- P 3 QrdU I i M | - -■— ■ 98 J>ws Bivimm Minifterij Evangelict, Or, ordinary, ver. 26. When you are come together every one of you hath a Pfalm, hath a Tongue, hath a Revelation, hath an Interpretation ; Tongues,Interpretation, Revelation^are joyn- ed together, ver.$o. If anj thing be revealed to another that fitteth by, let the firft hold his peace , by which it appears that the Prophets here fpoken of were infpired by the holy Ghoft ; and that this gift of prophecy was an extraordinary difpeniation of God given to the Primitive Church, but now eeafed ; and therefore this Text cannot juftifie our Lay- Preach- ers, who cannot without im pudency pretend to fuch extraor* dinary Revelations as thefe had. We might fill many Pages with Quotations of Authours that confent with us in thislaft, Calv. Inft. I.4. c.3. fec.io.^r. Pet. Mart, loc.com. elaf.4. f.i.p.558 . Aret. prob. I0.61. de Tro- phetia. Gerh.com. loc. tom.6. de Minift. Ecc. Diodat. in I Cor. 14. 1,6,23. Cjomartts on Rom. 12.6. Sjnopf. purioris Theolog. difp.42. thef.zz. Our Englijh Annotat. in 1 Cor. 14. Againft this^third Pofition aflerting the Prophefying in this Chapter, mentioned to be extraordinary , there be many things objected which we fhall anfwer for the further manife- ftation of the truth. Objett.i. The Apoftle exherteth the faithfull to defire this gift, verf. 1. and to leek to excell therein, and therefore it is aot likely that it was a miraculous and extraordinary gift. zAnfye. It doth not follow that becaufc it was to 4 be defired therefore it was not extraordinary ; Other fpiritual gifts were extraordinary, yet faith the Apoftle 'Defire fpirituall gifts , as much as he faith of prophefying ; Sly fans defires a double meafure of E lias fpirit, 2 King.2.9. was not that extraordina- ry ? The faithfull might in thofe daies in which fuch extraor- dinary gifts were uiually given in the Church, lawfully feeJc after them, efpecially by praying to God for them, wnich is the way prefer ibed, verf 1 3. Let him that Jpeaketh in anun* kpewn tongue pray that he may interpret. And it is apparent that in the Schools of the Prophets many did ftudy and pre- pare that they might befitted for this extraordinary gift of Prophecy, 1 Sam. 1 9. 20. z JG'«.2.3,4.and 2iCw*. 3.15. and out 7 he Divine Right of the Gcftd-Mwipy. 99 out of them God ufually made choice of fuch as he emploied as his fpeciall Embafladors to his Church, Objett.i. TheApoftle fpeaketh of fuch prophefying as is to the edification, exhortation, and comfort of the Church ; therefore of ordinary prophefying. Anfiv. It follows not, becaufe extraordinary prophefying ( as well as ordinary ) was given for the edification of the Church, i O.12.7. The manifeftation of the Spirit is given to every one to profit Withall 3 Eph.^. 11,12,1 3. All the extra- ordinary as well as ordinary Officers were given by Chrift for the gathering and edification of the Church : And all gifts are to be emploied to this end, 1 Cor. 14.26. Whether you have a Pfalm, or Doctrine, or Tongue, or Revelatk>n,or Interpretation, Let all things be done to edifying. Objttt.i. The Apoftle in this Chapter fpcaks not of any thing extraordinary, but laies down a generall liberty, for all the members of the Church of Corinth to prophefie. And this appears becaufe he preftribes Rules : i.For men, how they mould order their liberty for edification, and then 2. for Women forbidding them altogether the liberty of prophefy. ing; Let jour Women keep filence in the Churches: Women (fay they) are here named moppofition to men, and they only being prohibited, all men may and ought to be allowed to prophefie in publique. Anfw. 1 . It is abfolutely falfe to fay, that the Apoftle fpeaks of nothing extraordinary in this Chapter, for he fpeaks of the gift of tongues, ^^6,14,23,26. and of extraordinary Pfolms and Revelations. Anfiv.z. It is alfo as falfe to fey, that the Apoftle gives a generall liberty of prophefying to ail, to all tine members of the Church of Corinth ; It hath been already proved that the liberty was given to fuch only as were Prophets, v. 29,30,3 1. and thefe Prophets were perfons in Office, as hath been de- monftrated, and thatthey were extraordinary Officers, Su- periourto Evangetifts, Pallors, and Teachers; Now all the members of the Church of Corinth were not Prophets, 1 Cor. 12.29. nor had the gift of Prophecy, as appears by the Apo- ftles loo $** Divlnum Mimjltrij Evangclici, Or, ftles prayer for them, i Cor. 14.6. 1 would that ye all /pake With tongues, but rather that ye prop hefted, &c. ^Anfve.-*). Women are not mentioned in oppofition to the men in Corinth (imply, But in oppofition to fueh as had ex- traordinary gifts, whether of Tongues, or of Prophecy, or any fiich like : And the fcope of the Apoitle is not to give li- berty to all, but to lay down rules to thofe that were Prophets and men in Office, how they fhould regulate their prophefy- ing, for the edification, exhortation, and confolation of the people, and then he wholly excludes the women from this work. Atifn.4. We may further anfwer, that by women here are not meant women (imply, but women- Prophetess, in oppo- fition to men-Prophets formerly fpoken of. This feems to be intimated in the words of the Text, Let jour Women keep fi- lence in the Church, i. your prophefying women : That there were women that did prophefie appears from Jcl.21.9. Now theApoftle doth inhibit all women-Prophetefles from pro- phefying in the Church. It is not permitted to them ( of what rank foever ) to fpeak, but they are commanded to be under obedience, as alfo faith the Law. Thus alfo 1 Tim. 2.12. But 1 fuffer not a Woman to teach nor to ufurp authority over the man : Thefe Propheteffes might teach in private, but nature it felf forbids them to ufurp authority over the man,by teaching him in publique. Object. But doth not the Apoftlefay, 1 Cor. 11.5. Every Woman that pray eph or prophejieth With her head uncovered difio- noureth her head ? It feems by this Text that the women did pray and prophefie in publique. ssfnfw. Women are faidto pray and prophefie, not by doing fo a&ually in their own perfons, but by joyning with men in praying and prophefying : And the meaning of the Text is, Every woman that joyneth in praying or prophefy- ing; Thus Solomon is faid to offer 12 0000. (beep, not in his own perfon, but by joyning with the Priefts that did it. Thus Pilate is faid to fcourge Jefus, which he did not do in his own perfon, but by his Officers. Objc&.4. The Divine Righi of the Gofpel-Mimjlrj. io I Objeft.4. Thcfe Prophets were to be tried, examined, and judged, ver-i 2. And therefore they were not Officers extra- ordinarily infpired. Anfw. i. It follows not, Their dodrine might be tried, therefore they were not extrordinary Officers or immediatly infpired ; for the Apoftles were extraordinary Officers ( as is confeffed ) and yet their doctrines were to be tried ; The Bereaus are commended for it, Aft. 1 7. 1 1 . Anf.2. Thofe who were extraordinarily infpired, though they could not erre, fo far forth as they were infpired by the holy Ghoft, yet might fometimes in fome particular cafes give an anfwer out of their own hearts in which they might erre and be deceived ; Such was the cafe of Samuel when he faw Eliab, I Sam. 16. 'Doubtlejfe the Lords anointed is before me, but it was not fo. Thus Nathan permitteth and encoura- geth David to build the Temple, 2 Sam. 7. but herein he was miftaken, Aft. 21. 4. The foretelling of Pauls danger at feru- falem was from God • But the confequence drawn from hence fcy the prophefying Difciples, that therefore he (houid not go up to feru/alem, was from their own fpirit. Vide Bezam. Obje ft. 2. A fecond Objection is taken from 1 Pet. 4. 10, 11. As every man hath receivid the gift^ evenfo minifler the fame one to another as good Stewards of the manifold grace of God ; If any manjpeak^ let him Jpeai^as the Oracles of (hd ; if any ma-t minifier let him do it as of the ability which God giveth, occ. From hence is inferred, that every man that is gifted may law- fully Preach the Word, though he be not called and folemn- ly fet apart to this work. AnfX\ To this we reply, 1. That we heartily aflent to this Truth, That every -man that bath received a gift of God, ought ' 6 >-^~^t,^ rr/v to improve it to the good of others : And we limit not the word XPV*?*' iflv Gift in the Text (as fome do) only to the gift of liberality J^^;' ( though the word #fk be fometimes put for that gift, as ^x^r 7 a* c - I Cor. 16. 3. 2 CV.8.4,6,7.) but extend ir } as Oecumexins not v-J^uc^cv only to the pofiefiion or riches, but to ?11 endowments of jjjfyf** 5 © nature, which wholbever is pofTeiTed of is bound to commu- • ** h'.'f 77 v nicate to thofe that want them, as having received them of jSt^ST'S 102 $it$DivimmMinifttriiE'VAngtlici> Or, mw ■ - God to be thus distributed, yea, and with Pifcater, Calvin, ttojlf*. **&?* Btillinger, and others, to all fpirituall gifts ; as knowing that w '* /CP^ W ' the mar.ifeftation of the Sprit is given to every one for the profit In loc. c j: t y ^ i C} anc j minderull of the heavy fentence pronoun- ced upon the flothfull fervant who hid his Talent in a Napkin. • Mat. 2$. 2. But we aiTert, That thefe fpirituall gifts are to be exerci- fed by every one in his own fphere, by private perfons pri- ttely, by thofethat are in Office publikely, and in the Con- gregation : It is very obfervable, that Aquila and Prifcilla, private perfons, yet of eminent gifts (infomuch as they knew the wayofChrift more perfectly then Apollos himfelf, who was an eloquent man and mighty in the Scriptures) kept their own place, and whereas Apollos being a Minifter in Office (as appears i 6V.3.5. ) preached publiquely in the Synagogues, they as gifted Chriitians did not undertake to preach publike- ly but took him to them, and privately expounded to him the way of God more perfectly, Acl.iS. This is a notable patern for private Chriitians even of the higheft form to W3lk by ; In this way they may finde emploiment for all their gifts, in this way they may honour God, and be promoters of the Gofpel, as were thofe women whom the Apoltle honours with the Title of Labourers With him in the Gojpel, Phil. 4. 3. They laboured not by publike preaching,- for this the Apcltle permits not to women, 1 Tim. 2. but by private advertife- ments and admonitions, as opportunities were adminiftred. 3 . Therefore it follows not, that becaufe all gifts are to be improved, therefore a gifted brother may preach ; for firft, there are other waies of making ufe of our moft excellent gifts then by preachiug only : and fecondly, It is required in him that will preach warrantably, not only that he be fitted for the work, but that he be appointed to the Office of the Miniftry, as hath been before fully demonfkated; and there- fore that we do not the fame work twice, we here fu- perfede. Objecl. But doth not the ApoftJe in the 11. verfe, where he faith, If any wanjpeak^, let himjpeak.as the Oracles of God, warrant The Divine Right of the Go(pel-Mimstry. i sj warrant every man that hath the gift of fpeaking pubiikely to the edification of the Congregation, to preach pubiikely. vided he fpeak as the Oracles of God. Anfw. We anfwer negatively, thofe words permit not e- very gifted man to be a Preacher, but direft every Preacher in the right difpenfation of that weighty Office ; Calvin ex- cellently upon thefe words, He that jfcaketh obferves, ^ui public a authwitate rite ordinatus f/? 3 He that by publike autho- rity is rightly ordained to fpeak ; Let him (feak^ a: the Oracles efGoA: And Eftius, Qui ad hujufmodi munus in Ecclefia vocatur, He that is called in the Church to this work, In him jpeak^as the Oracles of 'God , And thus fome reftrain the word Gift in the i o th verfe^ As every man hath received a gift, i. an Office, evenfominifter, &c. and that not without probabi- lity, for it is evident that the words #*e.«pc* and^^ are ta- ken fometimes in Scripture not for gifts fimply but for an Of- fice; as Rom. I2.6.'t%w7is wfap*!*, having gifts which the Apoftle in the verfes following expounds of Offices : So alio I Tim.4. 14. wi dpete %tpl*(M}1$' , Neglett not the gift \X>hic>[ given thee by Prophecy , that is, the Office, if the Apoftle may be his own Interpreter, Cha. 1 . 1 8. This charge I cummit to thee my Son Timothy, according to the Prophecies that went before of thee, &c. where by the way obferve, againft thofe that fcorn- fully ask, What gift the Impofition of hands by the Presbyte- ry can now conferre ? that it confers as much as the Impofi- tion of hands by the Presbytery did to Timothy ,.*//*,. the Of- fice of a Presbyter ; , If Timothy had any extraordinary gift, that was given by the Impofition of the Apoftles hands, zTim.i.6. Stir up the gift that is in thee by the laying on of my hands ; as it was in thofe times ufuall for extraordinary gifts to be conveighed. So alfo the word %"?'* is ufed in the famefenfe, £ph.$.$. To me that am lejfe then the leafi of all Saints is this grace %q*< given, that I flmild preach among the Gentiles, his teing made the Apoftle of the Gentiles is called ^?/*, fo alfo Rom. 1.5. By whom We have received grace and csfpoftlejbip, ^r/^&ruzohlw, by the Grammaticall Figure Hendyadis, forw&Vfl^ the grace of Apoftlefhip, as Tift 0^2, cator X04 $#* Bivinwn MtniJttri] Evangdici, Or, cAtor'm his Scholia, and. others. Secondly, It is worth our Obfervation, to take notice of that order which the Apoftle feems Co make between gifts, adminiitracions, and operation? i Cor. 1 2,4,5,6. Gift* quahfae for Miniftries, Miniitry authol rifeth for operation ; as no man may lawfully undertake a Miniftryor Office, if not qualiiied- lb may no man do the work of the Miniitry which he harh not taken upon him - 3 A- bilities do not authorize to ad out of our own Sphere* and calling; APhyficianmight not judge of Leprofies though he had skill, nor a Butcher kill the Sacrifice though he knew how ; thefe things belonged to the Prieft • Every able Law- yer may not ufurp the office or work of a Judge, nor every gifted brother undertake either the Office or the work of a Minifter. Objetl. It is argued for the lawfulnefle of Preaching by gift- ed men, not ordained to the Miniftry : That Eldad and Mc- ^/prophefiedintheCamp without a calling, and were ap- proved of by Mofes in the Praier,#W^ God that all the Lords people Vperc Prophets, and that the Lerd ^onldput hi* Spirit upon them, Numb. 1 1.26,29. Anfw.i. To this we reply, that nothing in this Story doth in the leaft patronize the pradices of our preaching un .or- dained gifted brethren, becaufe, 1. The prophefying of Eldad and CMedad was extraordi- nary from an immediate and divine infpirarion • for the Spi- rit of God is faid to have refted upon them, as u pon ihoie others that were round about the Tabernacle, as appears wr.25 ^6. but our gifted men are not thus immediatly infpired and taught of God. Anf.z. This gift of Prophecy was given them as a Seal of their Commiffion for the government of the State not di- redly for the edification of the Church : It was vifibile //>- fclK. } num, a vifible fign ( faith Calvin) that God had chofen them to zftift Cteofes in the Government; Non enim erant Prophe- ts, fed voluit l^eus hac externa not a teflari novos ejfe homines, qttomajori reverentikcos exciperet popnlus : By this Spirit of grophecy they were inaugurated to their civil government. Tim Ike Di * LapUc. divine inftind: they did celebrate the praifes of God ; All i- gree that it was extraordinary, and therefore makes nothing for the juftifkation of fueh as preach without office. M r Ainf- worth cbferves excellently, that this prophefying of Eldad and Medad was only for the day, and therefore whereas it is (aid verf.25 . They prophofied and did not ctafe, A in/worth reades the words, They prophefied and did not adde ; fo k is in the He- TIE' N?l brew Non addidernnt, that \$, they prophefied no more but chat day. The fame word is ufed Jk*nyii. Thefe words the Lord fpake in alryour aflembJy, and he added no more, that ep> nS"! s, fpake nC more, or in fuch a manner to the people. Thus- he Septnagint readeth the words, and Sol. farchi iaitb, They iidmtadde, i. they prophefied not fave that day only. The "haldee indeed tranflateth it, They ctafed not ; And fp alfo it ranflateth £)f/if.5..22. The Lord [pake the ten Words, and cea- tdnot, which tranilation if it be allowed, it will admit (faith iinfworth) of this favourable Interpretation, The Lord cca- >d not jpeaking, that is, till all. his ten words were finified ; And te feventy Elders prophefied, and ceafed not, that is, they conti- ued all day prophefying , not alwaies; (As Saul in Naioth is lid to prophefie all that day and all that night, 1 Sam. 1 9 24. } or this prophefying of theirs feems ( faith Ainfrvorth) to be temporary gift and miracle, for the ratification and con- rmation of their office. But howfoever whether this- pro- lefying was for a day or for a longer time, whether it was cclefiaftical or only politic ascertain we are it was extraordi- iry, and a vifible inauguration of them into their Office. Anfw.y Cenain we arcthat thefe men hai a lawfull Call 1 do what they 'did, for they were two of the feventy Elders O * whom. I ©6 $m Diviwm Mimflerii Evangellci, Or, whom the Lord commanded Mofes co choofe,and unto whom he promifeth to give hi* Spirit, Numb. 1 1 . 1 6, 1 7. And there- fore this example doth not at all prove the lawfullncfle of pri- vate mens preaching ; That thefe two were of the number of the feventy Eiders, appears by three Arguments from the 26. verfe. 1 . It is faid vcr.Z'y. That God toukjf the Spirit that wot upon Mofes, and gave it to the Seventy Elders, and When the Spirit refled on them, they prophefied, and ceafed not, Then followeth, *B at there remained two of the men in the Camp, that is, two of the Seventy. As if We fhould fay , There were feventy men chofen to be Common-Councell men to fit at Guild-Hall, but two of the men did remain in their Houfes, and did not ' go, mult we not necefTarily underftand that the two remain- ing were two of the feventy Common- Councel men, 2. The Spirit of God is faid to -reft uponthefe two 3 verf.26. juft as it is faid of the other Elders, ver.z$. 3.1tisfaidexprdly, That they Were of ^ them that were Writ- ten, but Went not out into the 'Tabernacle, That were written, that is, faith Tteodate, inrolled and delegated among the fe- venty Elders, or as Ainfworth faith, they were written by tJMofes in a Book, and fo were appointed among the reft to corae to the Tabernacle, ver. 1 6. 24. J$ueft.i. But why did not they go unto the Tabernacle as the reft did ? Anf. Toflatm faith, It was out of a modeft baflifullnefle and fenfe of their own unworthineffe, Ainfworth faith, that it is probable, that as Saul when lie was to be made King, withdrew and hid himfeif among the ftuffe, 1 Sam. 10.22. fo thefe two, unwilling to take the charge upon them, withdrew their (houlders/and came not to the Tabernacle, yet the Lord by his Spirit found them out : For whether (hall men go from his Spirit, or whither /hall they go fi-om his prefence, Pfa. 1 3 9. 7. See more for this out of Ainfworth upon the place. £v?ft.z. Butif thefe were two of the feventy Elders, why dothjofiua defire Mofes to forbid them ? Anf. 1 . Becaufe Jie might not know that they were . fet a- part _ The Divine Right ff the Ge/pel Mitiiftrj. 107 part to be members of the Senate as well as the reft. 2: Becaufe they obeyed not Mofes, to come out to the Ta- bernacle as he commanded, for the Difcipbs forbad one thai* caft out devils in Chrifts Name, becaufe he followed not them,Z#^ Q.49>5°- 3 . Efpecially thus he fpake out of an envious zeal for his Mafter Mofes fake (as the verfe following fheweth ) that he would not have the ufe of the gift of prophecy common, and therefore CMofes anfwereth, ver. 29. Envieft thou for my fake - ? But though Jejhua would have had them inhibited prophe- I fy m g> y er Mofes did not forbid them, which is argument ibf- ficientto prove, that they were peribns lawfully chc. this Office; for tf'^Mofes fo (liar ply rebuke Corah and his company for intruding into the Office^of the Priefthood with- out a call, furely he would not have approved of Eldads and Medads taking upon them die office of Prophets without a .Call. Queft. 1. But what then is the meaning of Mofes prayer, Would Cjodthat all the Lords People Were prophets, and that the Lord Vcouldfut his Spirit upon them ? Anfa. This was an excellent and imitable defire in Mofes*, for though he knew that God had decreed not to diffufethiS gift of prophecy unto all, yet he here difcovers his humility in wifhing that all the Lords people had the gift of prophefie. And the man is not worthy the name of a Miniftcr, that doth i not heartily defire that all Gods people might excell in gifts and graces. Hunc Spiritum charitatis imitentur imncs concur natores (faith Cornelius de Lapide ) qui nonfuam, fed Dei un'ms gloriam qu&runt, pet tint que quodCAlartha pet i it a Chrifto Dicforori ut adjuvet me. But this doth not at all prove, that a private man without a lawfullcall may do the, work of a publique Preacher, for Eldad and Medad were lawfully cal- led, and though fofhua knewit not, yet it appears plainly by this very Praier of Mofes, that he knew that they both were Prophets, and that the Spirit of God die? reft upon them even the fame that refted upon the other 68 Elders, and therefore he io8 ^*J Diviatm Mwiftertj Eva»gelici, Or, _ hepraieth, Would all the Lords People w;re as tfafe twy y and fie rest of the Slders. And c'lis is our daily prayer, That the Lord would multiply bis gifj and graces upon his people, and becaufe the h.irveit is great: and the labourers are fe,v ; rhac the Lord of the Harveft, would fend forch more^and more able Labourers into his Harveft. ^ ~Ob]ttt.\. Another Objection is from the example of Jeho- J afloat, 2 Chro. 17.7,8,9. who in the third year of his Reign fent to his Princes even to "Benbail, and to Obadiah, Sec. to teach in the Cities of fudab , And with them he fent Levites even Sbemaiah,6cc. And they taught in fudah, and had the Bool^of the Law "frith them, &c. Here the Princes are faid to teach as well as the Levites. Anfw.i. The Princes are thought byfome to have been fent to teach not Eccleflaftically but Politically, viz. by coun- tenancing the Levites, and by their civil authority, compel- ling the people to hear them, they taught the people regaliter not minifterialiter ; Thus R.Sol.farchi upon the place. It was proper (faith he) to the Priefts and Levites to teach, inafmuch as it is written, D^.24.8. According to all that the Priefts and Levites {hall teach ym, do ye, but the Princes weK't With them left they fhould have rebelled again ft their Words, that they -might compell them to obey : Great men are laid in Scripture to have done thofe things which they did not in their own perfons but were done by their authority and command. Solomon is faid to offer a Sacrifice of 22000 Oxen, and 1 20000 Sheep, that is, not in his own perfon ( for he (hould have finned Vzziahs finne in fo doing ) but by the Priefts. dilate is faid to fcourge Jems,, that is, by his Officers ; And the chief Eunuch r Dan 1. to teach Daniel and the reft of the Ifraelitifh women, that is, by appointing them Mafters to teach them, fo alio in this place, the Princes may be faid to teach, that is, by the Levites whom they did accompany, countenance, and encourage in the work. Anfw.i. fehofaphat intending a full Reformation, and efta- blifliing his Kingdom fn Righteoufnefle and Religion, in mat- ters of God and matters of the King, he feruis out mtxt Com- midi oners, 1 be Divine Right iff the Gojbtl-Mimftrj. \ C p miffioners, for the .civil affairs his Princes, for the bufinefles of God theLevites : The Princes taught fus regium, the Le~ mtesfns'Dei; and fo there w~y no, interfering in their em- ployment; Vide Pelican, in Ice. ;"'*his -.nfwer feems the more probable v becaufe in his fecond vifitation of his Kingdom mentioned c/?. 1 9. ^0/4/7/3^ himfelf making ( as here) joynt Commiflioners, divides the work into Civil and Eccleiiaitical, the matters of God and the matters of the King, over the for- ] mer he fets the Prieft, over the latter the prince ; as was obfer- ved in the ftating of the Qucftion. Objecl.$, Some argue from Luke 8.39. The man difpoflef- fed went about preaching what Chnfl had done for him ; And from foh.4. The woman of Samaria preached Chrift to the Samaritans, and many beleeved ; And the man that had but •one talent, and hid it, was therefore caft into hell ; And from -the example of the Saints in evil times, lpeaking often one to another j LaiUy, From the command of the Apoitle to-rtir* up the gift of God that is in us. Anjw. To which we anfwer fhortly ; To the firft, we ai> fwer, that the difpofleffed did no more then he had a CommiJ- flon from Chrift to do, and therefore is no prefident for fiich as preach without a calling • if he did more he finned. To the fecond, The woman of Samaria did not preach but only charkatively, and as private perfons may, declare what {he had feen and heard ; and if any thing can be concluded from hence for Preaching without Ordination, the lawful nels of womens preaching muft be concluded. To the third, The man was caft into hell for hiding and not imploying his talent, that is in his own calling, as hath been often fuggefted ; It is the duty of every Cbnitian to ilir up the gift ot God that is in him, to fpeak often one to another in evil times, to teach, admonifh, exhort one another, to pray together and one for another ; but a 11 this comes rfiort or the Minifters duty, there being a vail difference between this private charitative way of exhorting u h ch belongs to all Chriltians, and the office, and work of the Miniitry, as hath been above diftinguilhed. R- Ot>jett.6. g ^ Q J>w Divinum Miwfltrii Evangclici, Or 3 ObjeB.6. Private Chriftians, Acl.%.^. & 1 1.19. when they were fcatcered abroad, went every where preaching the word, 1 herefore gifted men though not ordained may alfo preach the Word. esfnfw. This inftance which is much infiftedupon by ma- ny, is not of ftrength to conclude the lawfulnefTe of preaching by gifted, un-ordained perfons ; For, Firft, Some allowing thefe fcattered Chriftians to have been private perfons, yet do rationally diftinguifh between a Church conftituted, and a Church fcattered and diflblved, between what may be done in a Church gathered, and in an ordinary way, and in the gathering of a Church, and in the cafe of necefTity : It is not recorded that thefe did preach while they were at Jerufalem in a fetled Church, but when they were fcattered, then they went every where preaching ; what warrant foever this inftance may give to perfons uncal- led to preach amongft Indians, and in places where no Chur- ches nor Minifters are, yet can it not warrant them in their preaching in our Churches, in which Minifters arc or may ea- fily be had. Secondly, It may juftly be denied, that the Chriftians here fpoken of were private Chriftians, it may be afferted that they were men in Office, and had commiilion to do what they did. This appears, 1. From the firft verfe, where it is faid, At that time there Vc at a great ferfecution again ft the Church -which Vets at Jerttfa- lem, and thej Vcere alljcatteredabread throughout the Regions ofjudea and Samaria, except the Apofiles ; Thefe AH that were fcattered muft be either AH the Teachers and Church-Offi- cers, or all the Beleevers ; not all the beleevers, for it is faid in the 3 . verfe, That Saul made havock. of the Church, entring into every houfe, and haling men and women, committed them to rrifon. And Acl.i 1.22. there is exprefle mention madecf t! e Church at ferufalem, norwithftandingtheper- fecuticn. Had all th« Beleevers been fcattered what (hould the Ap( flics have done at Jerufalem, their tarrying would have beer, dangerous to themfelves and ufclefs to the Church. And The Divine Right of the Go/pel- Mimftrj . ill And therefore we judge chat by all is meant all the Church. Officers ( of whom there were many at Jerufalem ) were fcattered except che Apoitles, and when they were fcattered they went every where preaching the Word. To make the Interpretation clearer obfervc, Firft, That the word All is ufed here with an exceptive par- ticle which neceffitates it to be meant not of beleevers but of men in office ; for if all relate to beleevers, then it will follow that there was not one Beleever left in Jerufalem ex- cept the Apoftles. The particle **«? with the Genitive cafe in the New Teltament, being alwaies exceptive to the utmoft, as appears foh.S. 10. esftl. 15.28. & 22.22. Mar. 12.32. but this we are fure is falfe, as hath been already proved. Secondly, That it is faid, That they that Were fcattered Went every Where preaching the Word ; It is not faid teaching which may be aft us charitatps, but Preaching which is alius officij ; plow can tley preach "except they befent, Rom. 10. The Reve- rend Aflembly of Divines in their Anfwer to the Reafons of the Diflenting Brethren, obferve,that thofe that were fcatter- ed went about ivAyyi*jtyuivot7ivhbp>v 9 that ivoLyyihi£i&u refers to the ad of men in office, and they defne the Brethren to produce one Scripture where lu^y^i^m ixv Koy>v is ufed con- cerning any that are not Preachers by Office, they bring ma- ny where it is ufed concerning thofe that were in Office, even by the pen-man of this hiitory, and conclude, that thefe iv&yyiKifyuivoi -nv hoy* had their Commiftion to preach before this perfecution, though the perfecution occafioned their preaching in fudca and other places. Thirdly, yi^.8.5. there is but one of this fcattered number named, and he was a pcrfon in office, to wit Philip , not the ApohMe, but who is numbered among the Deacons, eyfU.6. and called an Evangelift,,4#.2i 8. By the Tingling out of this one who was in Office, we may judge that the relt were per- fons in office as well as he. Fourthly, T:s probable, that thefe that were fcattered did baptize as well as preach, which we gather from Acl.i 1.26. It is faid there, There Was a Church fetled at Antioch, whictt R 2 could 1 1 2 $** Drvinum Mini fieri] Evangelic^ O r, could not be unleffe they were firft baptized, but there were none in Antioch to baptize them, if they of the difperfion did not-, for Barnabas , Agabns, and other Prophets came not to Antioch till the Church was founded, v4#. 11.25,26,27. and this Church of Antioch is exprefly faid to be founded by the fcattered brethren, ^tf.21.19. now baptifm is to be per- formed only by men in office, Mat. 2%. 19. Fifthly, Thefe fcattered brethren are faid to be Prof hets and Teachers, Aft. 1 3 . 1 . where mention is made of Lucius of Gy- rene, who in all probability was one of the fcattered Preach- ers, as appears Atl. 1 r. 19,20. where it is faid, That fome of thefe fcattered Were men of Cjrene. If it be faid, that there is no where mention made of the Ordination of, or any commiffion given to thefe fcattered brethren : It is anfwered, that it doth not follow that there- fore they had none, becaufe none is mentioned. It is iuffici- entforus that there are Scripture- Reafons to perfwade us that they had aCommiffion; They did a work peculiar to Officers of the Church, as hath been proved, which godly men out of Office durft not have done; they had fuccelTe, and the blefling of God upon their labours, which he promifeth not to thofe that go in an evil way,, as hath been demonftra- ted : But let this much fuffice for this inftance. Obj.j. All the People of God are called Priefts, Rev. 1.6. why then may they not preach ? Anfw. They are indeed all made Priefts unto God and Kings unto God not unto men ; They are Priefts not mini- itenaily but fpiritually, not as to the minifteriall fundion, but as to the offering up of fpirituall Sacrifices unto God. Thus it is expounded 1 »fl r J belongs properly toGodonlj; It is he that is the Lord vQuniiMni- of the Harveft, and therefore he only it is chat can fend forth ftrosdivcum Labourers into his harvelt ; Minifters are his Embaffadours, folumpertinet. au [ therefore to be fent by him : He only can give che Hea- £S5f Efftf. vcnl y Unftion and make us abk ^ inifters of the New Tefta- menr, The Divine Right tf the G^eU Mini fir j. \\ 5 ment, 2 Or. 3. 6. And it is for the great honour and encou- ragement of the Gofpel-Miniftry, that all the three perfons are faid to call men to this facred office. Of God the Father itisfaid, 1 Cor.12.28. And God hath fet, &c. and Mat. 9.38. ' Pray unto the Lord, &c. Of God the Son, Eph.4.1 1. Of God the holy Ghoft, ^#.20.28. That there are two waies by which God doth call men to Propofz, the Office of the LMiniftry , the one immediate , the other mediate. The immediate call is when a man is chofen by God with* out the intervention of man ; Thus were the Prophets and Apoftles called : Paul faith ot himfelf, That he Was an Apo- Gal x x file not of men nor by men y but by Chrifi^c. where the Apo- ftlc tels us of three forts of Minifters : 1 . Such as are called neither of men nor by men, but by Chrift and God immediatiy, fuch were the Apoftles. 2. Such as are called by God, and alfo by men appointed by God for this work, fuch were the Apoftles fucceffors. 3 . Such as are neither called by God immediatiy or medi- atly, but only of man, that is, by the meer authority of men; fuch were the falfe Apoftles. Zanchy tels us out of Hierom of z anch . /» 4.' a fourth fort, and they are fuch as are neither of man, nor by p fieee p, $.769* man, nor by Chrift, but by themfelves ; Quiperfcipfos Mini- fieriumfibi fumunt non vecati, who take upon themfelves the Vporkjf the Minifiry uncalled; And thefe he faith are omnium peffimi, the worft of all. Cf thefe the Prophet Jeremy fpeaks, / have notfent thefe Prophets yet they ran, 1 have not Jpoken unto r them yet they prophefied. We purpofe not to fpeak much of this immediate Call; Only becaufe there are fome who are ordinarily called Ana- baptifts or Enthufiafts,or zsChemnititu cals them fanaticos ho- mines fanatick men, that boaft much of Heavenly Revelati- ons and of divine impulfes, and pretend to an immediate Call, we will for our peoples fake briefly anfwer theie three Queftions. Queft.i. How may we diflinguijh between an immediate Call from God; and the imposlure of fanatic^ men that Jay they are f$ called, and are net ? £u e ft • 2 * ■ Ii5 $h* BivlnumMmfterij Evangriicij Or, ,Q+t?ft. 2. whether are We to txpett any immediate Call in thefe daks? ££**fl. 3 • Whether the Call of the firfi Reformers of Reli- gion from the Erroitrs of Popery y Was an immediate Call or no? j$ £Zl*eft> i • How may \\>e diftinguijb between an immediate Call fi-*mGod, and the imp oft ure of men that fay they, arefo called when they art not? Anfw.i. They that are irnmediatly called to the Miniftry are endued by God either with the gift of miracles, or with fome other teftimony of the Spirit, by which they are ena- bled to give proof of their immediate Call. When Chnft callei his twelve Apoftles, he gave them power againft un- Mit. io.. i.| clean fpirits to caft them out, and to heal all manner of feckn'effe, and all manner ofdifeafe. And the Apoftle Paul cals this pow- i er of working miracles a fignofhis Apoftleftiip, z CV. 12.12. Truly the figns of an Apoftle were wrought among you in all patience, in figns and wonders, and mighty deeds. When Chrift called his 70 Difciples he adorned them alfo with pow- er of Miracles, Luke 10.9. Thus when God called Mofes im- mediacy, he inabled him to work miracles,that fo the Israelites might beleeve that he was not an Impoltor, but that che Lord God of Abraham, Ifaac, and Jacob had appeared unto him, Exod.4. 1,2,3,4,5. After this manner was the calling of £li- as and Elifh.t confirmed. And yet fr#m hence we dare not { as fome do ) gather a generall Rule, That an immediate Call is alwaies joyned with the gift of miracles, for it is faid Ich.10 41 exprefly offohn 'Baptift^ That he did no miracle, and ye£ he was immediatly called : Neither do we reade of many of the Prophets of the Old Teftament, that they wrought any mi- racles ; But we fay, That an immediate Call is alivaies joyned either with the gift of Miracles, or the gift of Tongues, or fome other extraordinary thing, by which men are enabled undoubtedly to demonftrate to others their immediate Call. Thus the Prophets were all of them endued with the gift of fore-telling things to come, and fohn Baptift was enabled to make proof of his immediate Call by (hewing the Prophe- cies The Divine Right of the Gofpel-Miniftrj. igj cies both of Ifaiah and Ma/achy that were concerning hira- which prophecies were applied to him by the Angel, X#£e i. j 5, 1 6, 17. before he was born; appropriated byhimfelf, foh, 1.23. and confirmed by Chrifts teftimony of him, Mat.n. p, 10,1 1. And therefore lee all thofe that boaftof their Re- velations, and fay they are called by God to preach as the Apoftles were, {hew thefigns and tokens of their Apoftlefhip, as the Apoftles did ; let them fhew the gift of miracles, or of Tongues, or of foretelling things to come, or fome fuptr- naturali prediction, thatfuch as they (hould be lent into the world, or at lcafl: fome rare and extraordinary work of God, that fo the world may beleeve, that they are in truth fent by God, and are not Impoftors and Seducers, as the falfe Pro- phets were, fer. 1 4. 1 4. Secondly, They that arc immediatly called by God will I / preach no other dodrine but what is agreeable to the Word of God. This is the diftinguifhing character brought by the Prophet feremy, Jer.23 . 1 6. Hearken not unto the Words of the prophets, &c. Forthej prophefe -a lye unto you, for I have not fent them, faith the Lord, yet they prophefe a lie in my Name. Thus ^T.29.8,9. Let not your Prophets and your Diviners de- ceive you, neither hearken to jour "Dreams , &c. for they prophefe faljly unto you in my Name ; He that boafteth of dreams, vifi- ons, and Revelations, and holds forth any doctrine contrary to the written Word, he is an Impoftor and a Seducer. And this is the chief Note of difference, without which the former is inefficient ; Prima ac pracipua probationis regula ( faith Gerhard, de Gerhard ) eft harmenia & congrueutia dottrint^ cum doclrina Minift, Ecclef. aDeerevelata, The frft and chief rule oftriall is the harmony P'^ 7, and agreement of the doctrine they preach With the doclrine of the Scriptures. For our Saviour Chrift tels us, That falfe Chrifts M A Jhould arife and falfe Prophets, and Jhould Jhew great Jigns and Wonders, infomuch ( if it Werepojfible) they Jhould deceive the very EU&. And the Apoftle tels us, that the coming of An- tichrift (hall be after the Working of Satan, with all power, and figns, and lying wonders. Thefe wonders are called lying won- 1 Thef. 1*9. ders, either becaufe they ftiould be falfe and counterfeit, or if S true, n8 $m Dfoinum MiniHeri] Ev angelic i, Or, true, yet they may be called lying wonders ( miranda not toi- racula) becaufe wrought by Satan to confirm erroneous doctrines and lies : Such are Popifh miracles ( falfly focal- led) which are (as our Annotations upon the place fay) either lyug prodigies, or prodigious lies. This caution was given to the Children of Ifrael by Mufes, Deut. 1 3 . i . If there arife amongyou a Prophet, or a dreamer if dreams t and giveth thee a fign or a wonder ■, and the fign or the wonder come to pajje, thereof hejpake unto thee fay ing y Let us go after other gods&Q. Thou /halt not hearken unto the Words of that T>rophet 3 or that dreamer of dreams ,f$r the Lord jour God proveth you , to know -whether you love the Lord your God With all your heart, and With allyourfouL &c. From all which we gather, That whofoever groundeth his authority of preaching upon an immediate call,and braggeth of heavenly virions and divine revelations, if he preach ftrange doctrine contrary to the doctrine of Chrift and his Apoftles, although he fhould confirm it by Tigris and wonders, and although he fhould undertake to foretell things to come, and thefe predictions fhould come to paffe, yet notwithstanding we are not to hearken unto him but to reject him as a Seducer, and his wonders as lying Gal. 1. Sj?. wonders, and to fay with the Apoftle Paul, Though We or an Angel from heavenyreach any other Gojpel unto you then that which We have preached unto you, let hkPhe accurfed : Excel- lently to this purpofe doth Auftin anfwer to the Donatifts, *d M °"nimeire boafting of their Revelations, but departing from the fince- quislttA&m rity of Evangelical doctrine. '* Let them not therefore fay it Kiribati fecit ' is a truth, becaufe Donatus or "Pontius or any other did fuch- Vomiw vel ' and fuch miracles,or becaufe this Brother or that Sifter faw p$ntm,velqui- « fa^ a v if 10Ilj0r dreamed fuch a dream ; Let thefe fictions of l mMiAiUcfiS' ' deceitful, men or wonders of lying fpirits be laid afide, cjre. ter nofter &* HU foror nOjlra ulevifumvigiUnsviiit, vel tile vifum deratieus fomnixvit. Rc- mvexntur iftx vel fizinentx menitriun boninw, vel portenta fxllxcium Spitituum) &c. Rmotis vmntbiu iftis, Ecclcfi im fuxn deminprcni non infirm & proiizifsfJUsHm, (qui* etixm contrji iftx verbo T>omini prxpxrxti & uiti reiliti (umu) fed in prxfeript* Legis, in Propbeurum prx- diftkjin^fxlmsruncxntibsu, impfim Pxjtoris vKi'ju> in Evxnrelittiran prx> dicxtionibu & Uborib'M t boc eft, insnnibits Cxnonicis (xnttorum. librarian AMutxtibxi* Au^ult, it HnitxU Usclef. c. 1 8 3 1 9. in Edit tone Lovxnienfi. Ann. 1 6 1 f. And The Divine Right ef the Go(}el-M;ni(!ry. up * Aod having laid them afide, Let them demonstrate their ' Church, not by fuch lying prodigies, (becaufe againft giving ' heed to fuch we are warned in the Word of God) but by c the prefcript of the Law,the predictions of the Prophets by Y God after a wonderfull manner, to do great things for in his McM]'™ s Church; That they had ^i±v^ua, $**&, They were Tbeologix. l.i. indued with a Angular knowledge of divine myfteries with ca P- **• Jjaith a rare and peculiar gift of utterance, with an heroique fpiric phu,?Ludh«« ^ an undaunted courage and owned by God with mira- Zuinglius, cu,ous «ucccffe, maugre all the oppofuion of the enemies of & [miles Chrift againft them i The Papifts upbraid the Proteftants Evugeiij and demand What miracles did your firft Reformers work > reftiurm- We anfwer, That this was a great miracle, That fofew men m» heTunt under fuch § reat °PP ofuion without working of miracles proprii /«- ftould be able to convert fo many thoufands to the Prote ' tuendoex- ftant Religion : traordirmrij So much in anfwer to the 3« Queftions, and alfo about an immediate Call. Chap.' The Divine Right of the Go/pel- Ministry* 125 Chap. VIII. Wherein is bandied the mediate Call of men to the Mini- Jlry, and therein one affcrtion about the peoples Election of their Minifter, viz. That the Election of a Mini- fler doth not by Divine Right belong wholly and folcly to the major fart of every parti- cular Congregation. THE mediate Call, is when a man is called to the Miniftry by men lawfully deputed thercunto.Concerning this me- diate Call we fliall offer thefe Propofuions. . That the mediate Call though it he by men, yet it is from God prof of. L I and by divine right as well as the immediate ; A neceflary Pro- portion for the people of our unhappy age, that vilifiethe ve, That Minifters made by men after a lawfull manner, ire made by God, are Minifters of Chrift, are to be obeyed, fubmittcd unto, and had in high efteem for their works fake ; T and 126 $h* Vivimm Mimjierij Evangelici, Or, and we may adde, That fuch Minifters may expect protecti- on from God, direction and fuccefle of their labours as well as if they were immediatly called : Thofe rare promifes Ifa. 49. 2. Ifa. 51.16.fer. 1. 8, 1 care their rich portion: TheApo- ftle joy ns^Z/W/o with himfelf, not only in the fcllowfhip of - the Miniftry, butalfo in the promife of a bleiftng upon it: 1 Cor.$.5 3 6. who then is Paul, and Who u Apollo ? but Minifters by whomje beleevcd 3 even as the Lord gave to every man; I have planted, Apollo Watered, but God gave the encreafe. Propofz, That this mediate Call is either extraordinary or ordinary • The extraordinary mediate Call is ( as partus faith ) proximo, immediate ,neer to the immediate, but yet not the fame with it. For though every immediate Call be extraordinary, yet eve- ry extraordinary Call is not immediate. Thus God chofe Aa- ron to be Prieft after an extraordinary manner, yet it was a mediateCall,by^/(3/>/his Internuncios or Meflenger.Thus alfo he chofe Elifia by the intervention oiEUas : Thus Matthias his Call to the Apoftleftup was extraordinary by the ufe of a VuxiCommen* Lot, and yet alfo by the choife of the people. Pareus writes in 7{omtnos. a Stor y f fa Fratres r Bohemici 3 The Bohemian Brethren, who in the Year of our Lord 1465. when all their Minifters were driven from them by Perfecution, Tres ex novem forte fibi de- fignaruntnon fine miraculo, Chofe three out of nine bj lot to be their Minifters not without mirack ; But of this immediate ex- traordinary Call we fpake Efficiently in the former Qae- ftiens. Prfipf."$. The mediate ordinary Way by Which God Would have all men to enter intt the Miniftry is by Sletlion and Ordination. They are both of them diftinctly fet down in the choife of Deacons, c^?.6.3 ,5,6. Loo^ye out f even men whom we maj appointee. Now though we do not purpofe to fpeak much concerning popular Election, yetbecaufe there are many that lift it up too high, and make the whole eflence of the Minifteriall Call to confift in it, and that look upon Ordination, if not as An- tichriftian, yet at bed but as a circumftance of the Minifteriall Call which may be as well omitted as ufed ; Therefore we are neceffitated to propound unto our people thefe enfuing Pro- pofi-. lU 'Divine Right of tbt Gefytl-Mimftrj* \%f pofaions concerning popular Election. That the EleBion&f a Minifter doth not by divine right be- Prof of A. long wholly andfolely to the major fart of every f articular Cow gregation. This we (hall prove, i. By examining thofe three Texts that are brought for the divine right of Popular Election. 2. By (hewing *he mifchiefs that will inevitably follow from this aflertion, i. We will examine the Texts. The firft is taken from the a&.i.ij, choice oi'CUatthias into the office of an Apoftle, which was done ( fay they ) by the 120. Difciples there prefent ; And if the people have power to choofe an Apoftle, much more to choofe an Ordinary Minifter. But we anfwer, 1. That thofe words, And they appoinedtwo, fofeph called Barfabas, and Matthias, do in all probability relate to the Apoftles, and not to the Difciples : They appointed two, that is, the Apoftles appointed two; Thus our Annotators; They appointed two, that is, the fore-mentioned Apoftles put two in Election. And if the hiftory be well obferved, it will appear that the 120. Difciples are named only inaPa- renthefis, and that Peter in his whole Difcourfe relates efpe- cially if not only to his Fellow- Apoftles. It is faid ver.ij. HewasnumbredWithus, that is, with the. Apoftles not with the Difciples. Andfover.zi. Which have companied With tu, that is, with the Apoftles. ver.22. muft one be ordained to be a ■ Vvitnejfe with us, &c. that is, with us Apoftles. And then fol- lows, And they appointed) that is, the Apoftles, and not the 120. Difciples. But fuppofe that they had been appointed by the 120. Difciples, yet we anfwer. 1. That the whole and fole power of choofing was not in the people, for they were guided and directed in their choice by the eleven Apoftles : It was EleUio populi pr&euntibpts & dirigentibm Apoftolis, By the guidance and direction of the Apo- ftles; and fo it comes not up to the proof of the Propofiti- on: The Apoftle tels them in exprefle terms, ver,zi,iz. of T 2 thoji la 3 ^w Divinum Mimftcrii Evaftgelici, Or, thofe men which have companied Vvith us all the time that the Lord fefus Went in and out among us^ beginning from the *Bap- tifm of John, 0c. 2. That the people cannot ( in any good conftru&ion ) be faid to have chofen CMatthias any more then Barf abas • For they appointed two : And when the people had made their choice, Barfabas was as capable of being an Apoftle, as Mat- thias. The truth is, LMatthias'^as chofen iy God himfelf, and by God only, and therefore it is faid, verf.14. Thou Lord Vehich know eft the hearts of all men,/beVp whether ofthefe two thou haft chofen. It was the divine lot, not the 120. that chofe the Apoftle. ■ Objett. But it is faid ver.26. He was numbred with the eleven csfpoftlcs, «n/w7s4»?^, that is, fay they, he was together choienbyfuffrageofthc 120. Difciples. Communion Anfw, The word wvwn^iSto primarily and properly fig- cukulk eligere, nifieth to choofe by ftones or counters, with which they were wont to give voices in commiflion or judgement. BuLhere it muft neceflarily be taken in a more general fenfe, for thege- nerall confent and approbation of the whole company : For it is certain, That Matthias was chofen by lot and not by ftones, by God and not by the people; And therefore when it is faid He was numbred, the meaning is, he was acknow- ledged to be one-of the 12. Apoftles, They all refted con- tented with the lot, as being confident that God difpofed and approved the event thereof, and as our Annotations fay, 'By a common declaration of their generaU confent he was numbred among the eleven Apoftles. The Second Text is, Concerning the choife of "Deacons, A&.f .$. where the whole and fole power of choofing is put into the hands of the people : And therefore (fay they) the choife of a Minifter belongs by divine right wholly and folely unto the people. Anfw.i. The people had not the whole and the fole choife of the Deacons, but were herein guided, directed, and limited by the holy Apoftles ; They were limited to the number of feven, and to the company out of which thofe feven were to be The Divine Right of the Gefyel-Mimjiry . j 2 p be chofen, and to certain qualifications which muft be in thefe feven : Loek^ye out among yon feven men of hone ft report, full of the holy Ghosl, andwifedom, whom we may appoint over this bufwejfe : And we are confident that if the brethren had failed in any of thefe particulars, the Apoftles would have refufed to have hid their hands uponthem. And therefore this Text comesnot up to the proof of the Objection. Butfuppofe, That the people had had the whole and fole choice of the Deacons, yet it will not follow that therefore they (hould have the whole and fole choife of their Minifters: For it is a certain Rule, Argnmentum a minori ad majM non valet affirmative. It is no good way of arguing to fay, That becaufe a man is able to do the letter, therefore he is able to do the greater. Now the Office of a Deacon is inferior to the office of a Presbyter. And befides, it will no way fol!ow,That becaufe people are able without advice and direction from others to choofe men to gather and diltribute money to the poor, that therefore they are able wholly and fokly to choofe men that (hall divide the Word of God amongft them, as skil- full workmen that need not be afhamed. The third Text is Aft. 14-23 . And When they had ordained them Elders in every Church, and had praied With fajhng, &c. The Greek word isx §1 tf 0V " 'P*C W fig- nifieth to choofe by ftones or counters, yet alfo it oftentimes fignifieth (imply to choofe or to appoint, or to ordain with- out the ufe of the ceremony of lifting up of hands 5 Thus it muft necefTarily be taken, Afi. 1 0.41 . And thus oi/i^W»i», Ail. 1. 26. is alfo to be underftood for a bare numbringand T 3 accounting; I |o J>u* Divinum Mimflerij Bvdngtlici, O r, accounting • We could here cite multitude of Authors where Stlicti dcsj- the Greek word w^™**" is ufed for decerning, appointing, nedrijt, conftituting,and that without lifting up of hands,but they are reckoned up to our hands by many Authors, to which we refer thofe tha: defire to be fatisfied herein : For our parts, we incline rather to this latter fignification of the word. And to the Text we fay, i. That whatfoever is meant by ^pcMWre?, yet certain we are that the perfons that did £«po)o*«fr were Paul and Bar- nabas, and not the people ; For it is faid exprefly, And When they had ordained them Elders, This they mult needs be Paul and Barnabas ; It is fix times ufed of them in five verfes, ver. 21,22. when they had preached, ^lz. they returned to Lyftra confirming the fouls of the Difciples, and ver.23. Vvhen thej had ordained, dec. and had prayed, they commended them to the Lord, and ver. 14. after they had pajfed throughout Piftdia, thej came, &c. and they preached : By all which it appears,that the perfons that did ordain were Paul and Barnabas , and therefore whether this ^oV^t^ were a creating by fuffra- ges (which we think not,) for being but two there could be no place for fuffrages, or a bare ordaining and appointing ; fure we are that in Grammatical! conftru&ion this ordaining muft be the ad of the Apoftles, and not of the people, and therefore this Text comes not up to the proof of the Obje- ction. Object. It is Obje&ed by a Learned man, That the Syriack verfion doth infinuate, that the word x*? ^™™ 97 ** is to be underftood not of the Apoftles Ordination of Elders, but of the Churches Election of Elders, thus, And When they, that is, the difciples fore-mentioned had by votes made to themfelves Elders in every Church, and had prayed, they commended them (that is, Paul and Barnabas) to the Lord. Anfw.i. This interpretation cannot confi ft with the Ante- cedents and Confequents, as we have already ftie^ed. 2. If this Interpretation were true, itlhould be saw™* not autvI^ it is illis not fibiipfis. 3. TremellUis that tranflates the Syriack of the NewTefta- menr, 7 be Divine Big ht of the Gcjpel-Miniftry* i $ * ment, renders it, Et conftittterunt tit in omr., tvetft Semores. And they appointed ( that is, Paul and Barnabas ) to them that is, to the peopIe.The Hebrew is UZ i>l Ufa. Objett. There is another that confefleth, that the word £Wfo)otiw7»$,caii agree with no other but Paul and B.trvaba;, and therefore he labours to finde the Election of the people in the word>&TeK*M^, which ( faith he) doth not fignifk in every Church, as it is tranflated,but according to the Church, inftancing in the Orators phrafe, faciam fecundum te, I wjjl do it according te thy minde : So they ( that is, Paul and Bar- nab as ) ordained them Elders according to the Church, that is, according to the will and minde of the Church. Anfr*. If this were granted, it would not prove the matter in hand, That the major part of a Congregation by divine right have the whole and the fole power of Election: it would only conclude an acquiefcency in die people, and that they had fatisfaction in the Ordination carried on by Paul and Barnabas. A phrafe to the fame purpofe is ufed, Tit. 1.5. where Titus is left in Crete to appoint Elders, Ksf.iv. ttcA/p, and we may as well fay, that the whole City had their vote in E- lection in Crete, and that every thing was done according to the minde of the City, as to fay here, that every thing was done according to the minde of the Church. See more of this in M.Blake his Treatife of the Covenant. So much for the fir ft Argument. The Second Argument by which we prove, That the pow- er of Election of Minifters doth not by divine right belong wholly and folely to the major part of every particular Con- gregation, is drawn from themifchiefs that will inevitably flow from this alTertion. For, 1 . It is certain that every one that is to be made a Minifter is firft of all to be tried and proved whether he be fit for fo great an Office, 1 Tim,i. 1 o. Let thefe *tfs be prcved,2*.c. Thefe alfo, that is, the Deacons as well as the Btjhops ; The Bijhop therefore is to be tried and examined whether he be apt to teach, whether he be able to convince gainfayers, whether he be a workman that needs net be afoamed, rightly dividing the Vcord ij i $»* Divinum Minifterii Evangelic* , Or, Word of Truth. Now there are many Congregations wherein the major part are very unfit to judge of minifteriall abilities, and if the whole and folc power were in them they would fee up Idol-Shepherds inftead of able Shepherds. 2. There are fome Congregations wherein the major pare are wicked, and if left to themfelves wholly, would choofe none but fuch as are like themfelves. 3 . There are fome wherein poffibly the major part may be hereticall, and will never confent to the Ele&ion of an Or- thodox and found Minifter. 4. Sometimes thercbave been great difTentions and tumults in popular Ele&ions, even to the effufion of bloud, as we reade in Ecclefiafticall Scory : Sometimes Congregations are deftitute of Miniiters for many years by reafon of the divifi. ons and difagreements thereof, as we fee by wofull experi- ence in our daies. Now in all thefe or fuch like cafes if the whole and fole power of Ele&ion were in the major part of every Congregation, how fad and lamentable would the con- dition be of many hundred Congregations in this Nation : And therefore it is, that in all well-governed Churches great care is had for the avoiding of thefe Church-undoing incon- veniences. In the Church of Scotland the power of voting in_ Elections is given to the Presbytery of the Congregation, with the confent of the major or better part thereof! And M.gille[pics therefore M.GUlejpie though a great friend to the due right of Treadle of particular Congregations,yet when he comes to ftate the que- • Mifcellany ft 10 n about Eledion of Minifters, he put* it thus, whether the if t™' Elefcon of Paftors ought not to be bj the votes of the Elderfhip 9 and with the confent ( tacit or exprefled ) of the major or bet- ter part of the Congregation, &c. he durft not ftate it precifely upon the major part, and afterwards he tels us, That the E- letiion of a Aiinifter is not wholly andfolely to be permitted to the tf £y ' * ' multitude or bodj of the Church, and that an hereticall andfehif- jw *Q >\, maticall Church hath not juft right to the liberty and priviledge of a found Church ; tAnd that when a Congregation is rent a- [under, and cannot agree among themfelves, the higheft Confific- ries, Presbyteries and Affemblies of the Church are to end the controverfie, 7 he Divine Right of the Gofyel-Miniftry. 133 controversy and determine the cafe after hearing of both parties. Bucanus tels us, That the Eletlion of a Minifierfor the avoid- ing of confufion ought not to. be bj every member of a Congre- gation, but by the Presbytery , or by the Paflors and Teachers of Bucani he* neighbouring Congregations directing and guiding the people, at commun.de being meftfit to judge of Minifierial abilities. The Lutheran Minift. Churches put the power of calling of Miniftcrs into thePresby- S^ d * * tery,Magiftracy,and People.To the Chriftian Magiftrate they ' p ' 9 r give nomination, prefentation, and confirmation : To the Presbytery, examination, ordination, and inauguration ; Te the People, confent and approbation. He that would be fur- ther fatisfied in this point, may reade the Difcourfe of our Reverend Brother D r Seaman about Ordination, where he Diatribe^ (hall finde the cuftome and practice of moft of the Reformed Churches in calling of Minifters,for the avoiding of the fore- mentioned mifchief. So much for the firft Propofition. SBffffffffffffffffflS Chap. IX* Wherein afecond affertien about Eleftion is largely proved, namely, That the whole ejjence of the Minijteriall CaB doth not fonfijl in EleSion without Ordination. T Hat the Whole e fence of the Ulfinifteriall Call doth not con' Propof.2. _ fift in Eletlion Without Ordination. There are many Lear- ned and Godly men whom we much reverence, tjiough we diflentfrom them in this particular, that fay, That Ordinati- Amcf. MeL oh is only Adjunllum confequens & confummans , an adjuntl P* 2 - 1 ^. following and confummating the Minifler tall Call, but not at all ^' Hookers entring into the confiitution of it.: That Ordination is nothing church- Dir- e/ye but the approbation of the Officer, and a fetling and confirm- ciplinc. ing him in his Office, and that Eletlion is that which gives him U the 134 $us Divinum Minister!] Evangdicl, Or, Vocttio propria 67* ejfentialiter confiftit in Eie- flwic.Ames. Survey of Church- Dif- ripline. par.i. Aa.*.*; the ejfentials of his Office, D r ^mes faith, 77?*f the vocation of a, Minifier doth properly and ejfentially confift in EleElion. M r Hooker faith, That the Election- of the People rightly ordered by the rule of Chrifi, gives the ejjentials to an Officer , or leaves the imprejjion of a true outward Call, andfo an Office-power upon a Paflor. Our Brethren in New- England in their Platform cf Church-Difcipline fay, That the ejjence and fub fiance of the out- ward Calling of an ordinary Officer in the Church, doth not con- Jift in his Ordination, but in his voluntary and free EleElion by the Church, and in his accepting of that Eletlion, &c. For our parts we crave leave to diffent from thefe worthy men, and that upon thefe grounds. Arg.i. Becaufe our brethren do not bring any one Text of Scripture to prove this their affertion (as we can find* ) nor do we think that any can be brought. Arg. 2. Becaufe that thofe very Texts fore-mentioned, which are the chief ( if not the only ) Texts that are brought for popular Ele&ion, do feem to us to hold forth the quite contrary to this afTertion. When Matthias was made an A- poftle, it was not the Election of the people that did conftitute him an Apoftle. The people chofe two, ( if they chofe at all ) but that which did conftitute him an Apoftle was the determination by lot ; As in a Corporation, when the community choofeth two,and the Aldermen one of thefe two; in propriety of fpeech, it is the Aldermen that choofe the Mayor, not the community: All that the 120. did (if they did that ) was to fee two before the Lord, but it was' God that did conftitute and appoint Matthias to be the Apo- ftle : In the choife of Deacons the people nominated feven Perfons to be Beacons, but it was the Apoftles Ordination not the peoples gledion,that did conftitute and make them Dea- cons ; So faith the Text exprefly, Look^ye out amongyou feven men whom Vve may appoint ir conftitute over this bufineffe. The cfTence and fubftance of the Deacons Call,is placed not in the peoples nomination but in the Apoftles Ordination. As for ^#.14.23. we have already (hewed that they that did x*pi*mv. were the Apoftles and not the Churches 5 And that The Divine Right of the Goftel-Miniftry. 135 that if they did x«fo7op«V by fuffrages, it was per fujfragU propria non die no. by their own fuffrage not the Peoples, though we think ( as we have formerly laid ) that the word is to be taken for a bare decerning and appointing, without the ceremony of lifting up of hands, as it is taken Alk. 10.41. There is nothing at all in this Text that proves, That the whole efTencc of the Miniiteriall Call is in the peoples Ele- ction ; but it rather proves the quite contrary. That the A- poftolicall Ordination was that which did conftitute Elders in every Church. Arg.T,. All thofe Texts that we (hall hereafter bring for the aflerting of the divine right of Ordination, do prove that the.eflence of the Minifter iall Call doth confift in Ordination and not in Election : There are more and more clear Texts for Ordination then for Election, and Texts that make it not to be an adjunct but an eflentiall conftituent of the Minifte- riall Call, as we (hall hereafter ( Ged willing ) prove at large. *Arg.4t. We argue from the nature of popular Election ; Election by the people properly is nothing elfe but their de- fignation of a perfon that is to be made their Minifter, or that is already a Minifter, to his particular charge : It is not (imply a making of a Minifter, but the making of him a Mi- nifter of fuch a place ; As it is one thing ( faith M r Ruther- ford) to make a gold Ring, another thing to appropriate it to fuch or fuch a nnger ; Election is nothing elfe out the ap- propriation of a Minifter for the exercife jof his Miniftry in fuch a place: It doth not give him the Office, but the oppor- tunity of excrcifing his officiali authority over thofe thafi choofe him. This appears in the Ele&ion of Deacons ; all that the people did by Election was only to defign the perfons and to fet them before the Apoftles, but it was the Apoftlcs kkt& praying and laying on of their hands that made them Dea- cons. This likewife appears from Dent. 1.13. which place though it fpeaks of the choice of civil Officers, yet it doth very clearly defcribe/unto us the nature of Ele&ion; Take j§ Voifemen and Hndcrftandixg, andk&wn *mng jfomtribtf, U: and i j6 $** Divinum Mmficrij EvdHgelici, Or, : and I Vvillmakc them Rulers overjou : The peoples taking of men did not give them the efTentials of their office ; They nominated the perfons, but it was Mofes that made them Ru- lers. Our brethren of New-England in their Platform of Church-difcipline, tell us, That all Office-power is proper to the Elder/hip, and that the brotherhood have only a power of privi- ledge. Now then we demand, If the people have no Office- power belonging to them, how can they by Election make an Officer ? indeed they may and do defign perfons unto office by choofing of them, but that they that nave not the power of Office neither formally nor virtually committed un- to them, and that cannot ad or exercife an Office-power, that the.y by a bare Ele&ion fhould communicate Office-pow- er, and give the efTentials of a Minifteriall Call, is to us a riddle we underftand not; Nihil dat quod non habet nee for- matter nee eminenter ; The leffer is blefTed of the greater, not the greater of the lefTer. Adde further, If Election be ( as our Brethren fay ) the conflicting of a Minifter, and the giving him the efTentials of his Office, why then did the A&. 1 4.1 1,1 j. Apoftles take fo much pains to return to Lyftrajconium, and Antioch, to ordain them Elders in every Church ? and why Tit. i.f* did Paul leave Titus in Crete to ordain Elders in every City ? Why did they not fpare their journey, and fend to the people to make their own Minifters by Eledion ? Can we imagine that they took fueh pains only to adde an ad/unft to the Mi- nifteriall Call, an adjuntl, which doth not give efTence, but follows the efTence, fuppofing the Subjed compleat in its efTence before ? For our parts we are far from fo thinking, but rather conceive it much more futable to Scripture to fay, That Tit »t was left to make Minifters in Crete, and that the Apoftles went about from Church to Church to give the Ef- Tence of the Minifteriall Call, and that all that the people did I was to nominate the perfon to be ordained, or rather to ap- prove and accept of the Minifters made them by the A- poftles. tArg^ : If Eleftion gives the efTentials to a Minifter,then may a Minifter ele&cd adminifter che Sacraments without OrdU ibt Dvvint Right of the GofpH-Mimftry. IJ7 Ordination. For as M r Hooker wt\\ faith in another cafe, He m. Hooker that hath compleat power of an Office and Hands an Officer with- par.i. cap. 2. ottt exception, he cannot juftlj be hindred from doing all acls of P a g.6*. that Office ; For to be an Officer compleat without an Office, or being compleat in his Office, jet according to rule to be hindred - from doing any thing belonging to his Office, implies a eontradicli- cn ; for it's all one tafaj a man is bound to a ru/e, and jet bj a rule he/hould not doit. But a perfon Elected cannot adminifter the Sacraments without Ordination; he cannot do it lawfully, it being crofs to Scripture-Prefidents, nor can he do it in the opinion of thofe Reverend men with whom we now difpute : M r Hooker cals if an Anabaptifticall phrenfte, to fay, That an un-ordained perfon may baptize ; And befiaes, This is contrary to their own practice in New-England^ where it is frequent to have a man Elected, and preach half a year, a whole year, nay (as M r Gi.Firmin once a Preacher there foit\\)he knew one elecled, M. Fimiu and preached twojears to his people, and thej maintained him Separation all that Vvhile, and jet all that time he never admtniftred a Sa- cxamin ed. crament, but he and thej ^hen thej would partake the Lords ^' * ' Supper , Vvent ten miles to the Church out of which thej ijfued to receive the Sacrament; which practice without doubt was very unneceffary, if Election gives the whole eflence of the Minifteriall Call, and Ordination be only an adjunct : We fay in Logick, Forma dat operari, Effects depend upon the Form , not upon extrinfecall circumftances ; This is Argu- mentum ad hominem* Arg.6. If the whole effence of the Minifteriall Call con- fifteth in Election, then it will follow, That a Minifter is only a Minifter to that particular charge to which he is called, and that he cannot act as a Minifter in any other place. This con- fequence is confeffed by Reverend M r Hooker who faith, That Survey of a Minifter preaching to another Congregation, though he ceafeth Chiuch-Dif- not to be a. T aft or, jet he doth not preach as a P after, nor can he ci P line * P ar - *■ do anj Pa&orall ails but in that place y and to that people to whom he is a Faftor. Thus alfo it is faid in the anfwer of the Elders of fevcrail Churches in New-England unto nine Pofitions, U 3 Pof.8.. *i>6i. 138 $hs Vivinum Minifterij Evdngelici, Or, Pof.8. If you mean by Miniflerial all ,fuch an all of authority and power in dijpenfing of Gods Ordinances at a Minifter doth perform to the Church thereunto he is called to be a Minifter^ then we deny that he can perform any Afinifleriall all to any other Church but his own, becaufe his Office extends no further then his Call: This is alio confeflcd in the New- England Platform of Church-Difcipline. And therefore we need not fay more for the proof of the confequence. But as for the minor, That a Minifter can perform no Pa- ftorall ad out of his own Congregation, is an aflertion * 1. Unheard of in the Church of Chrift before thcfe late years. 2. Contrary to the practice of the Brethren themfelves with whom we difpute ; It is acknowledged by all of them that the adminiftration of the Sacrament is a Minifteriall ad, and cannot be done but by a Paftor or Teacher, and yet ic is ordinary both in Old England and in New England for members of one Congregation to receive in another Con- Separation gregation. M. Firmin tels us, That M. Phillips Paftor of the examined, Church in water-town, while liwilfon Paftor of the Church pag.6z. of Soft on was here in England, went to Bofton and adminiftred the Lords Supper to that Church ; This furely was a Pafto- rail ad, and M. Phillips aded herein as a Paftor to thofc that were out of his own Congregation. And if we may argue from our Brethrens pradice we may fafely conclude, That a Minifter may ad as a Minifter out of his own Congre- gation. Thirdly, Contrary to Scripture; For the Scripture tels us, 1. That there is a Church generallviiible as well as a par- ticular Church viiible, Att.8.1. Gal. 1. 13. 1 O.10.32. Gal* 4.26. Eph.i.io. 1 Cor.12.28. 1 77**.3.i5. 2. That Minifters are primarily feated in the Church gene- rail vifible, and but fecondarily in this or that particular Church, 1 Cor.12.28. Teachers arefet by Godinthe fame Church with the Apoftles, Eph. 4.1 1,12. Paftors and Teach- ers are given by Chrift for the ferfefting of the Saints, *nd for the The Divtne Right of the Ge(ptl- MirAHry. j^ 9 the building of the body of Chrift in general. 2 That every Minifter hath a double relation, one to his particular Church, another to the Church general vifible. And though he be actually to exercife hisMiniftry, efpecially over that charge where he is fixed, yet he hath a_ virtual and j^/Wpower to preach as a Minifter in any place where he {hall be lawfully called. Therefore Minifters are fpoken of in Scripture under a general notion, to (hew the indefinite- nefTe of their Office. They are called Minifters of Gcd, 2Cor.6.4- Minifters of Chrift, I Cor.4.1. Minifters cf the tfewTeftament, zCor.3.6. Minifters of the Gojpel, 1 ThefT. 2 2 and Minifters in the Lord, Ephef. 6.21. Embaffadours for' Chrift, 2 Cor. 5. 20. But never Minifters of the peo- ple. Indeed they are for the people , but not of the P That aMinifter is aMinifter of the Church Catholick vifi- ble appears thus : He that can minifterially admit or cjed a Member into, or out of the Church-Catholick vifible, is a Minifter and Officer of the Church-Catholick vifible : But every Minifter,byBaptifm or Excommunication admitteth or ejefteth Members into, or out of the Church-Catholick vi- fible. Therefore, &c. This Argument is urged by tApollc- mw and alfo by that godly, learned Minifter M r Hudfon, who hath largely handled this point, and to whom we TMt neceflarily referre the Reader that would be further fatisfied about it. Wc (hall oneh .relate a paflage out of] £M,in hisTrial of the new Church-way,;. 3 3 .collected by WHudfon the efl J ^ and AMinifter chofen and jet over oneScciety,ts to lool^nnto thatpeople un j iy f the committed to hu charge, dec. But he is aMinifter in the Church u- Church- Ca- TiivtrfalJer as the Church is one Jo m the Ministry one, of Which thohek, and cveryMiuifter (found & orthcdox)doth hold hi* fart. And though ™ J ™ 1C1 - he u aMinifter over that flock Vrhtch he u to attend jet he is a Mir I4 ' c . nifte r in thtChurch univerfal.ThefuhUion or fower ofexerciftng thatfunclion in the abftratl : wuft be diftinguijhed ftom the power cfexerciftng it concretely, according to the divers circumftances of places. T he firft behngeth to aMinifter every Where in theChurch, the Uttr is proper to the place and people Where he doth rrinifter. , The 140 $$ts DivinumMimflerijEvAngtlici, Or, The lawful ufe of the power is limited to that Congregation ordi- narily ; the power it f elf ts not fo bounded. In Ordination Pref- byters are not rejfrained to one or other certain place, a* if they Were to be deemed Minifter s there onely, though they be fet ovef a certain people. And as thefaithfull in rejpecl of their communi- ty between them 3 muft and ought to perform the offices of love one to another, though of different Societies ; fo the Minifter s in refiett of their communion, mufi and ought upon occafion to perform mi- nifierial Offices toward the faithfull of diflintl foci e ties. And one more paflage out of M r Rutherford in his peace- able plea, pag. 263. Ordination (faith he) maketh a man a Paflor under Chrift formally and ejfentially, the peoples confent and choice do not make him a Minifter, but their Minifter, the Minifter offuch a Church ; he is indefinitely made a P aft or for the Church. Fourthly, This Affertion, That a Minifter can perform no Paftoral ad out of his own Congregation, as it is contrary to the univerfal Church, to the pradice of our Brethren themfelves, to the holy Scriptures ; fo alfo it is contrary to found reafon. For hence it will follow, 1. That when a Minifter preacheth in his own Congrega- tion to Members of another Congregation, he doth not preach to them, nor they hear him preach as a Minifter, but as a gifted Brother. And that at the fame time he preacheth as a Minifter by vertue of his Office to thofe of his own Con- gregation, and to others of another Congregation then pre- fent,onely as a gifted Brother ex officio char hat is generali, out of the general office of charity, which to us is very irra- tional. 2. Hence it will follow, That when a Minifter preacheth out of his own Congregation, he preacheth only as a private Chriftian, and not as an AmbafTadour of Chrift, and when he ads in a Synod, his adings are the adings of a private Chriftian, and when he preacheth a Ledure out of his own Congregation (though it be in a conftant way) yet he p/ea- cheth only as a gifted Brother. Now what a wide door this will open to private men to preach publickly and con- ftanriy The Divine Right of the Gofyel-Miniftrj. 141 ftantly in our Congregations, we leave it to any indifferent man to judge. 3. Hence ifwill follow, That when a Minifter baptizeth a childe,he baptizeth him only into his own Congrega:ion. For if he be not an Officer of the Catholick-Church, he cannot baptize into the Catholick-Church, which is diredly contrary to 1 Cor.12.13. 4. Hence k will follow, That a Chriftian who by reafon of the unfixednelf ? of his civil habitation, is not admitted in- to a particular Congregation, hath no way left him to have his children baptized, but they mutt all be left without the Church in Satans vifible Kingdom, becaufe they are no par- ticular Members, and (according to our Brethrens opinion) there is no extenfion of the Minifter ial office beyond the par- ticular Congregation. 5. VVe adde, That according to this Aflertion, there is no way left us by Chrift for the baptizing of Heathens, when it (hall pleafe God to convert them to the Chriftian faith. We will fuppofe an hundred Heathens converted. We demand, by whom (hall thefe be baptized > Not by a private Chriftian. This our Brethren abhorrc as well as we. To baptize is an ad: of Office, and can be done only by Officers. Not by a Mini- fter: For a Minifter (fay they) cannot perform any Pafto- ralact (fuchas this is) out of his own Congregation. Nei- ther can thefe hundred converts choofe a Minifter, and there- by give him power to baptize them ; for they rnuft rlrft be a Church before they have power to choofe Officers, and a Church they cannot be till baptized. Neither can they joyn as Members to any other Church, and thereby be made capa*- bie of Baptifm by that Mmifter into whofe Church they are admitted. For in the way pf Chrift a man muft rlrft be ba- ptized before he be capable of being outwardly and folemnly admitted as a Member of a particular Church. The three thou fan d were nor flrft added to the Church, and then bapti- I zed, but firft baptized, and thereby added to the,. Church, { A2. 7. Hence it will alfo follow , That when a Minifter of a particular Congregation is fick, or neceilicated to be. a long while abfent upon juft occafton, that all this while (thougk it (hould be for many years) the Congregation rmift be with- out the Sacrament of the Lords Supper ,wichout having their children baptized, and without any Preacher that (hall preach amongft them, as a Minifter of Chrift, but only in the caps- city of a private Chriftian. Neither can it be aniwered by our Brethren (as fome of them do) that a Neighbour Minifter ( in fuch cafes) may come in at the defire of the Congregation,and adminifter the Sacraments amongft them by vertue of Communion of Churches, unlefle they will alfo hold Communion of Offi- ces , whiclv they do not. For thefe ads being ads of Office, cannot be done, unlefle there be an habitual, indefinite pow- er of the Minifterial Office, which by the defire of the Con- gregation is drawn out into ad. there are divers other abfurdities that flow from this Af- fertio n , The Divtnt Right of the Go(j>el~Mtmtfry. 1 43 fertion, That a Minifter cannot ad as a Minifter out of his own Congregation, brought by M r End] on, to whom we re- tojiuJfius . fer the Reader. Onely we (hall cra\e leave to cite a paflage Vindication, out of M r "Bally alledged by the fore-named Author. That to P-M 8 a »4^ fuppofe a Minifter to be a Minifier to his orrn Congregation only, V°' and to none ether Societj Whatjoever, or to what rejfeltfccver, is ^ ^Balls Trial contrary to the judgment and pr alike of the Univerfal Church, ot the Cburcb- andtendeth to dejtroy the Unity of the Church , and that Com- vay,p.8o. tnunion Which the Church of God may and ought to have one With another. For if he be not a Mini ft er in otijer Churches, then are not the Churches of God one , nor the flocl^ Which they feed one, nor the Mini ft ry one, nor the Communion one Which they had each With others. Again, pag.90. he faith, If a Mi- nifter may pray , preach, andblefje another Congregation in the name of the Lord , and receive the Sacrament With them, We doubt not but being thereunto re que ft cd by confent of the Pa- ftor and Congregation, he may lawfully diffenfe the Seals amon^ them, as need and occafion require. That diftintlicn of preach- tng by Office, and exercifing his gifts onely, When it is done by N Minifier, and dt fired of none but Alir.ifters, and that in fold, I fct, conftant Church- A ffemblies , We cannot finde Warranted in the Word of Truth , and therefore We dare not Kf- ceive it. Before we part with this Argument we mud neceflarily an- fwer two Objections. Obj. Ifa Minifter be a Minifter of the Church Univerfal" Vifible, and can ad as a Minifter out of his particular Con- gregation, wherein doth he differ from an Apoftle ? Was it not the peculiar priviledge of the Apoftles ? Evangelifts, crc. to have their Commrfiion extended to all Churches ? This Ob* jedion is made by M r Hooker. Survey of Dif- Anfy*. Though we believe that every Minifier is a Minifier c ff| in ! 3 part *" of the Univerfal Church, yet we are tar from thinking, that c " '' he is actually an Univerfal Minifter. The Ape, files had the actual care of the Church Univerfal committed unto them, and wherefoever they came had actual power to perform all Minifterial Offices without the confent or call of particular X 2 Churches. 1^4 $ M Divimm Mimttcri] Evangehci, Or, Churches. And befides they were not fixed to any particular charge, but were Minifters alike of all the Churches of Chrift. But it is far otherwife with ordinary Minifters : They are fix- j ed to their particular Congregations, where they are bound by divine right to refide, and to be diligent in preaching to them in fiafort and out of feafon. All that we fay concerning their being Miniiters of the Church umverfall, is, That they have power by their Ordination in atltt primo ( as M. Hudfon faith ) to adminifter the Ordinances of Chrift in all the Churches of the Saints, yet not in aBnfecundo, without a fpeciall Call, which is far re differing from tfie Apoftolicall power. Objecl. If a Minifter may ad as a Minifter out of his own Congregation, why do you your felves ordain none but fuch as have a title to fome particular charge ? Anfw. It is true, We fay in our Government, That it is agreeable to the Wordpf God, and very convenient, That they that are to be ordained be defigned to fome particular Church or Minifterial employment, n^Jiexeby lunituig .their Office, but the ordinary exercife of their Office. We diftinguifh between a Minifter of Chrift and a Minifter of Chrift in fuch a place, between the Office it felf and the ordinary exercife of it to fuch or fuch a people ; And yet notwithstanding we ordain none without a Title, thereby to prevent, i . A vagrant and ambulatory Miniftry ; For we conceive it far more edifying for the people of God to live under a fixe Miniftry. 2. A lazy and idle Miniftry ; For when men fhall have an office, and no place actually to exercife it, this might in a little fpace fill the Church with' unpreaching Minivers. 3. A begging and fo a contemptible Miniftry; For when' Minifters want places they are oftentimes wholly deftitute of means, and thereby come to great poverty, even to the very contempt of the office it felf. So much for the fixth Argument. Arg.j. If the whole eiTence of the Minifteriail Call con- fifteth in Election without Ordination, then it will necefla- rily 'the Divine light of the Gcfpel-Mmiftry. |^j rily follow, that when a Minifter leaves, or is put from that particular charge to which he is called, that then he ceafeth to be a Minifter, and becomes a private perfon, and {.hat when he is elected to another place, he needs a new Ordi- nation, and fo toties quoties, as often as he is ele&ed fo often he is to be ordained, which to us feems a very great ab- furdity. „ That this confequence doth neceffarily follow, is confefled by the Reverend Minifters of New. England 'in their Platform of Church-Difcipline, where they fay, He that ts clearly loo- fed from his Office- relation unto that Church thereof he Vvas a Minifter, cannot be looked upon as an Officer, nor perform any all of Office in any other Church, unlefe he be again orderly cal- led unto Office, which When it poall be, we know nothing to hinder \ but Jmpofieion of hands alfo in his Ordination ought to be ufed towards him again ; Forfo Paul the Apoftle received Impofition of hands twice at leaft, from Ananias Atl. 9. 17. and zAll. 13.3,4. But this feems to us to be a very great abfurdity, and con- trary to found do&rine, which we prove, 1. lkcaufe every Minifter hath a double relation, one to the Church-Catholique indefinitely, another to that parti- cular Congregation over which heisfet. And when he re- moves from his particular Congregation, he ceafeth indeed to be a Minifter of that place, but not from being a Minifter of the Gofpel ; And when called to another he needs no new Ordination, no more (aslA.Hudfcn well faith ) then a Fhyfician or Lawyer need a new Licenfe or Call to the 3arre, Wm ^/™ Vindi- though they remove to other places, and have other Patients and ' ' '* * * Clients. For Ordination is .to the eflence of the Minifteriall Office, and not only in reference to a particular place or charge. The Reverend AJJembly of Divines in their Advice to the Parliament concerning Church-government , fay, That there ts one generall Church vifible held forth in the NeV? Teftame-at, and that the Miniftry^i as given by fefus Chrift to the generall Church- vifible, for the gathering and perfecting of it in this life^ until hyfecond coming -> which they prove from 1 Cor. X 3 12.28. il I^g f'4f Divintm Mimjtcrt) EvtngeUci, Or, m,m T ■ Office of their Apftlejhip ; And therefore We die not thinly ( faith he ) thdt this Impofitim of hands "too* an Ordination pro- perlj unto any New Ecclefiafiicall Function, but onelj a confir- mation of their fending to the Gentiles, to whom they were not yet profejfedly fent : For in that excurfion of theirs unto And- och there it no mtntiop made of the Gentiles, and that Was a kin de of Prologue to that great WorJ^ which now they Were to put in full execution. The Text it felf Teems to give countenance to this Interpretation, becaufeit faith, Separate me Paul and Barnabas/ar the work^, &c. not for the office but for the work^ whereunto I,bave called them ; Called they were before, and defignedby God to be Preachers to the Gentiles, and now they were publiquely inaugurated to that great and eminent iervice. Chryfofiome,Theophylacl, and Oecumenius (as they are cited by Chamier) fay, That this Impofition of hands was unto the Office of an Apoftle : Thus Deodate, They laid their hands on them, that is, for a fign of Confecration unto the Office of an Apoftle. But how can this be, when the A- poftle Paul himfelf tels us, that he was an Apoftle, not of men, neither by men, but by Jefus Chrift immediaciy > and alfo when he was an Apoftle ( as Calvin faith ) long before this time ? And therefore we rather think, that this fepara- tion was not unto the Apoftolicall Office, but unto that great and (as Calvin cals it ) now unufual work of preaching unto the Gentiles. But howfoever,wtiether this Impofition of hands were un- to the Apoftolicall Office, or only unto a peculiar work, ic makes nothing for the proof of that for which it is brought, to wit, That an Officer, looted from his Offic.e- relation, may be ordained again unto the fame Office : For Paul was never loofed from his Office after he was once called unto it; If the Impofition of hands by Ananias were unto the Office of an Apoftle, as we beleeve it was noc, yet 1/ k were, we then demand, Either this Ordination was afterward null an4 void or remained firm and valid ? If it alwaies remained firm, what need a new Ordination ? If null and void, we defireaproof of it, which we are fure they cannot produce, and till that be 7 he Divine Right of the Gofyd-Miniftry. \ j j be dpne, this inftance makes nothing for the proof of their affertion. . Befides all this, vveadde, That this reparation and impo- fition of hands was by the immediate appointment of the holy Ghoft; The holy Ghoft faid, Separate me , &c. and vsr.$. Thej were fent forth bj the holy Ghoft ; This was an ex- traordinary thing, and therefore not fufficient to ground an ordinary practice upon. Thirdly and laftiy, If the whole cflence of the Minifterial Call confifteth in popular Eie&ion, then will two other great abfurdities follow. i. That Ordination can in no cafe precede fuch Ele- ction. 2. That there muft be Churches before there be Mini- fters. Firft,that Ordination can in no wife precede Election. Now though ordinarily no man is ordained in the Presbyterian way without a title to fome charge, yet we conceive many cafes may be put, in which Ordination may lawfully go be- fore Election : We (hall only give two Inltances. i. When an ordained Minifter removes upon warrantable grounds from one charge to another, the people to whom he removes cboofe him not as one that is to be made a Minifter, but as one already made, and now to be made their Minifter, for bis removing from his former place doth not nullifie his Minifterial office, as we have fufficiently proved. 2. When there is a neceffity of fending men ( as there is now in New-England for the converfion of Heathen peopled we think it very agreeable unto Scripture-rules, that thefe men fhould be firft ordained before they be ele&ed by the Heathen to whom they are fent. And the reafonis becaufe that the converfion of fouls is the proper work of the Mini- ftry : When Chrift went up into heaven he left not only Apo- ftlesy Prophets, and Evangelifts ,but alfo Paftors andTeachtrs, for the perfecting of the Saints, for the tyorl^of the Mitiftryfir the edifying of the hod] of Ckrift,Evh. 4.1 1,12. And the office of ordinary Minifters is to be Emba(fadors for Chrift , arid in Y Chrifts I jo $u* Divinum Mimsieri] EvangeLci, Or, ChriftsName or in Chrifis fteadto befeech people to be recon* ciledmtoGod, not only co build them up in grace when re- conciled, but to be inftrumental to reconcile them, to open their ejes and to tarn them from darknejje to light, and from the potoer of Satan unto God, &c. We finde no place in Scripture to warrant a Church to fend out girte'd brethren without Or- dination for the work of converfion ; What may be done in extraordinary cafes where Ordination cannot be had we difpute not ; but where it may be had, there we conceive it moft agreeable to the Word, that men fhould be firft Or- dained before fent : Hereby they (hall have a divine (tamp upon them, they (hall go with more authority, and (hall have power to baptize thofe whom they do convert, which otherwife they cannot lawfully do : It is an unfcriptural opi- nion, and of pernicious confequence that fome amongft us have taken up, That a Minifter fhould' preach only for the building up of Saints, and not for the converfion of finners, That when a Minifter converts any out of his own Congre- gation, he doth it not as a Minifter but as a gifted brother ; That the great work of converfion which is the chief work of a Minifter, doth properly belong to gifted Brethren. All this arifeth from that groundleffe conceit, That a Minifter is no Minifter out of his own Congregation, which we have a* bundantly difprovcd. Secondly, It will alfo follow, That there muft be Church- es before there be Minifters, which is againft Scripture and found reafon : We do not deny but that there muft be a Church before their Minifter, but not before a Minifter : The Church-Entitative is before the Church Mmifterial, but yet a Minifter muft needs be before aChurcn*. For every Church muft confi.lt of perfons baptized ( Unbaptizcd per- fons cannot make a Church ; ) And therefore there muft be a Minifter to baptize there before they can be made capable to enter into Church-feiiowfhip. O r Saviour Chrift chofe his Apoftles for the gathering 01 Churches; There were firft Jpoftles before Churches, and afterwards the Apoliles or- dained Elders in thefe gathered Churches. And one great work Th Divint Right 9f the Go /pel- Mini [try. 15 1 work of chefe Elders was to convert the neighbouring Hea- then, and when converted to baptize them, and gather them into Churches ; And therefore Elders as well as Apoftles were before Churches: And whofocver with us holds ( as our Brethren do ) that none but a Minifter in Office can ba- ptize, muft needs hold that there muft be ordinary Miniftcrs before Churches, and that therefore the whole eflence of the Minifteriall Call, doth not confiit in the Ele&ion of the Church. So much for the proof or the fecond Proportion. It will be expe&ed that we fhould anfwer to the Argu- ments that are brought by thefe Reverend men that hold the ^ Ho9 & contrary to this Propofition : As for Texts of Scripture there church-Dif- are none brought nor ( as we faid before ) can be brought, cipline. The great argument ufed by D. Ames and improved by par.i. cap. u U.Hooker is this. pag.^7,68. Arg.i. One Relate gives being and the ejfentiaM configuring ca ufes to the other, T$ut P aft or and People, Shepherd and Floc&re relates. Ergo. He addes further, That they are (Imulnatura, and that the one cannot be without th» other ; There cannot be a Pa/tor be- fore there be a people which choo/e him, &c. Anfw. We (hall anfwer to this Argument according to the grounds formerly laid ; That every Minifter hath a double re- lation, one to the particular Church ofVvhich he is a LMinifterjht other to the Church univerfall : As to his relation to his parti- cular Church, it is very true, ThatPaftor and People are re- lates and fimulnatura; He cannot be their Paftor but by their fubmiifton to his Miniftry, and when he leaves them he ceafeth to be their Minifter. But now befides this parti- cular relation he hath a relation alio to the Church univer- fall, and by his Ordination is inverted ( as we hate faid) with habituall power to ad as a Minifter beyond his particular Church when he is lawfully called thereunto ; and as long as this correlative ( the Church univerfall ) lafteth, fo long his minifteriall office lafteth, though his particular relation fhould ceafe. In a word, The people give being to a Minifter as to be their Minifter but not as to be a Minifter. Ya Another . 3 6 J>hs Vivinum Mint fieri) Evangclici, Or, Pag. 68. M. Firmin Separation examined. Another Argument brought by lA.Hooker is, Arg.z. It is laftfull for a people to rep el a P aft or upon juft caufe ( if he prove pertinacioujly fcandalous in his life^ or he- retic all in his dotlrine ) and put him out of his Office, Ergo, It is in their power alfo to call him outwardly^ and put him into his Office. The conference i* proved from the staple rule, Ejufdem eft inftituere,&deftituere,He that hath power to inveft hath power to deveft. The Antecedent is as certain by Warrant from the Word, Mat. 7A5M2X.J.15. Beware of JVolves, Phil. 3.2. Beware of falfe Prophets. Anfw. If by putting him out of his office be meant only a putting him from being their Officer, then the argument muft be thus framed ; They that have power to put out a Minifter from being their Minifter, have power to choofe him to be their Minifter ; and this we deny not. But if by putting him out of office be meant a putting him abfolutely from being an Officer, we deny, that the people in this fenfe have power deftituere, to put him out of office, or inftituere, to put him into office : And we retort the Ar- gument. They that have not power inftituere have not power dcfti- tuere ; They that have not power to put a Minifter into of- fice, have not power to put him out of office : But people ( not being Officers ) have not power to make an Officer, as hath been (hewed ; Ergo. But it feems that M r Booker by the peoples rejecting their Paftor, and putting him out of office, doth mean their ex- communicating of him, for he faitli afterwards, That this re- jection cuts him off from being a member in that Congregation where he Was, &c. For anfwer to this we refer the Reader to what is faid by a Minifter, that is come out of New-Engknd, who faith, That if Reverend cJJ-f r Hooker had been alive, and hadfeen what work^ Church- members make here in England in verj many Churches, it Would have caufed him to bethink^ himfelf again of the 7 he Divine Right of the Goftel-Mwiftry* 137 the peoples power. Something We hear of ( faith he ) is done in a Church not farre from the place Where he lived, it cannot be kept clofe, the light of that fire faincs into England. Afterwards he brings M r Caton to confute M T looker. M r Cotton faith,7W ^ ey$ pa that is, Not only that Which is contain- ed, verf.u.&i2. but generally all other commandments which are contained in this Epiftle. Now this commandment of lay- ing hands fuddenly en no man, ii one of thofe command- ments which he was to keep without fpot umill the appea- ring of our Lord Jefus Chrift « which evidently proves ThatOrdination is an Ordinance of Chriit, and is to laft to the end of the world. Z 3 & l6i $u* Divinum Mimjieri) Ev angelicly Or, M.Lyford in * c IS worth obferving which is alfo hinted by a Reverend bis Apology Minifter, that there are 4. defecnts of men fent and ordained, for the Mi-. Im Chrift himfelf was fent and had his Commiffion from niftry. his Father, foh.20.22 y 2$. Jefus Chrift did not glorify himfelf to be made an High-Prieft, but Was anointed thereunto by God hx Father, Ad. 10.38... 2. Chrift Jefus as he was fent of his Father, fo he fent forth his Apoftles, fob. 20.2 3 . It is faid Mat. 10. 1 . That Chrift called unto him his twelve Apoftles, and fent them forth, and gave them their commiffion : Nay, it is faid Mar. 3.14. And he ordained twelve-^ The Greek is, vmimMfo^ And he made twelve that they Jhould be with him, and that he might fend them forth to p reach ; This making was an authoritative appointing them to their Office. The Apoftles would not have dared to have preached the Gofpel, had they not been commiffiona- ted by Chrift thereunto. 3. The Apoftles went about ordaining Elders in every Church ; Paul ordained Timothy, 2 Tim. 1 .6. 4. Timothy and Titus did ordain others as they themfelves had been ordained, and that by the Apoftles own appoint- ment, Tit.i. 5. 1 Tim.5.22. Nay, we reade of a Presbytery ordaining, 1 Tim. 4.14. And as Timothy was intrufted with the Word of Chrift, fo he is commanded to commit the fame truft to faithfull men able to teach others alfo, that fo there may be a fucceffion of Teachers : Thus we have four defcents recorded in Scripture. 1. God anoints Jefus Chrift and ordains him to his Mi- niiterial office. 2. C A rift ordains his Apoftles. 3 . The Apoftles ordain extraordinary and ordinary Of- ficers. 4. And thefe ordain others. And this commandment is given to be obferved till the coming of our Lord Jefus Chrift. And thus (as the Authour fore-mentioned faith) The esfpoftles. admitted men in their own prattice into the Miniftry, and thus they appointed for fuccee ding times, andean any think, that Ordination ended with that age ? Is there not the fame caufe, necejfity, ihe Divine Might of the Gcfpel- Mtmfiry. \ s 3 neceffitj, ufeandreafonforit in after ages as in the fir ft times of the Church, When there Were as jet extraordinary gifts flir- ting in the Church Which are now ceafed , and therefore the more need of a flanding (JWiniJtrj ? Sure we are of two things. i .That there are more,and more clear Texts for Ordination then for popular Election ; Our Brethren in New-£ngland and many in Old England are very much for Election by the people ; And fo are we if it be rightly ordered and mana- ged ; But we defire them to (hew us as clear Scriptures for Election, as we have done for Ordination. V 2. That there is as much ( if not more ) in Scripture for the Juftification of Ordination as for any other part of Church-povernment, as for the divine right of Synods, of Excommunication, of Ruling Elders, or any other part of Difcipline, in which we agree together. How then it fhould come to pafTe that many in our daies fhould cry up the di- vine right of Election by the people, of Excommunication, and other parts of Church-government, and cry down the divine right of Ordination, we know not : Indeed we con- fefTe, That the Papifts do too much extoll it, calling it a Sa- crament, and not only a Sacrament in a gener all fenfe, as Calvin feemeth to do, but a Sacrament in a proper fenfe, as Baptifm and _the Lords Supper are called Sacraments ; And alfo in appropriating it to Bifhops, as diftinct from Presby- ters : Hence it may be it is, That fome in our age running into the other extream ( as the nature of man alwaies is ape to do ) do too much vilifie and undervalue it, and becaufe they like it not, brand it with the black mark ( as they do other of the Ordinances of Chriit ) of Antichriftian Ordi- nation. But we hope better things of our people, and be- feech them to take heed of thofe that call good evil and evil good, and that call the Inftitutions of Chriit the doctrines of Antichrift. So much for the firft Aflertion. Chap. 164 -fits Divinum Miniftcrij Evangelici, Or, Chap. XI. Proving the Second A([ertion about Ordination^ to wit, That the tffence of the MimfierhU Call doth properly conjijl in Ordination. THe Second Affertion is, That the efence of the Minifieriall Call doth properly conftft in Ordination. The contrary to this AfTertion is maintained by many Re- verend Divines, who fet up Election in the room of Ordina- tion, and make Ordination to be but an adjunct: unto, and a confequent of this Minilteriall Call, and a confirmation of . a man inco that office which he hath beftowed upon him by his election. The ejjence andfubftance of the outward calling of an or dinar j Officer in the Church f fay the Miniiters of New- Eng- land in their Platform of Church-Government) doth not cenfift in his Ordination, but in his voluntary and free Eletlion by the Churchy and in his, accepting of that Election. In oppofition to this we have already endeavoured at large to prove, That the efjence of the Afinifteriall Call doth not confifl in popular Eletli- on. And therefore we intend to be very brief in proving the contrary ; That it doth confiil in Ordination : This we make out by thefe enfuing arguments. 1. If Election doth not give the efTentials of the Minifte- riall Office, then Ordination doth : For :he outward Call of aMinifter ( as it is agreed on all fide?) doth confift only in his Election or Ordination. But Election doth not, &c. as we have formerly (hewed by divers arguments. Ergo. Ordination doth. 2. If.Ordination makes a man a Minifter that was not one before, then it gives the effence of the Minifteriall Office. But Ordination makes a man a ^inifter that was not one before, Ergo, &c. That \ The Divine Right of the Gofrcl-Miniftrj. \6 That this is (o appears, i. From the Ordinacion of Deacons, Atl.6.3. Lookje out [even men, &c. whom we may appoint over this bufinefie, *s K&T*- wx>uiv i r&T*wm is to put a man into an Office which he had not before. Thus it is faid of fofeph y Aft. 7.10. and he made him governour over Egypt, Sec. m K&7&*™ zvjov nyvu*- vov, &c. This aft of Pharaohs did not confirm him in that Office which he had before, but conferred upon him an Of- fice he never had. The like we reade Deut.i. 13. Take jewife men and under ft anding y and knswn among jour tribes, and I will make them Rulers over jou. It was not the peoples taking, but Mofes his appointing that did make them Rulers. Thus i1.v0.18.2i. Thou faalt provide ahle men, and place fuch over them to be Rulers of thousands, dec. It was Mofes his placing that did give them the formality of Rulers. The Hebrew word in Exod. and Deut. is : & which anfwers the Greek word ti5*(ju 1 Tim. 1.12. where it is faid &%•*/* «*&Si$iLvax 5tf as one faith, or k&Si&vcu Siy&<&$ con- ftituere & praficere retlores & judices , to conftitute and make Rulers and Judges : Thus it is faid, Z/^1242. who then is that faith] 'nil and^ife Steward whom his Lord Jhall mak? Ru- ler , &c. ov *J]ctsY7*. This aft of the Lord of rhe houfe is that which gives the formall being of a Ruler onto this Steward. And it is Ordination that doth v&\*j?h,Ui' awj *.7nzLKu f^fiing^ t and Impofition of hands. Here are two things to be made out, 1. That Ordination ought to be with prayer and fading. Prayer and failing, though they be not neceffary to the very being and eflence of Ordination, yet they are very neceffary to the better being of it,as divine conduits to convey the blel- fingof God upon it. Firft, For Prayer. Itisobfervable in the old Teftament, that Aaron and his fons did not enter upon their Miniftry, till they had been fan&ified by the holy oyl , and fprinklmg of bloud, and had been (even whole dayes before the Lord, abiding at the door of the Tabernacle of the Congregation, Z^/Y.8.33. In the New Teftament our blcffed Saviour, when he chofe his Apoftles is faid to have lpent all the night before in prayer, Z*^. 6.12,13. The Reafons why Minifters ihould be let aparc with prayer and fafting, are weighty, and itill the fame. 1 . The inidoneoumeffe and infutficiency of any meer man (thongh of the greateft abilities and indowments, whether for nature, art, or grace) for fuch a work wherein we have to do withthe higheft myfteries of God and heaven, and with the moll precious things on earth, the truths of God, and fouls of men. 2. The difcouragements which every where attend this work (when moil faithfully performed ) from Satan and wicked men. 3 . The fucceffe of every ones Miniftry depends wholly on iCor.3.7. Gods bleiling. For neither is he that planteth any thing, nei- ther he that \\>atereth, but God that giveth the increafe. Nor doth the faith of believers depend at all on the wifdome or or power of the Minifter, but on the power of God, 1 Cor, 2.5. And therefore it is neccfTary in the moft folemn man- ner, that is^ by prayer and fafting to implore aid from God whensoever we ordain Minifters. But this will be granted by all fides , and therefore we will adde no more about it. The fecond thing we are to make out, is That Ordination of Afinifters ought to be With impofition of hands. That we may more orderly handle this AfTertion, which is fo much controverted in our unhappy dayes , and be rightly underftood, we (hall crave leave to premife three things : 1. That Impofition of hands is not a proper Gofpelduty, never ufed but in the New Teftament, but it is a Rite and Annotat. upon Ceremony borrowed from the Old Teftament, and by Chrift Adsu/j. made a Gofpel-inftitution. That which Grotius faith in his Totum regimen Annotations, That the Vvhole Government of the Churches of Ecclefiirum^ Chrift, Vcas conformed to the pater n of the Synagogues, is true nJtum f^'t'li" * n man Y tftm g s > an d efpecially in this of Imposition of hands. SymaJiitwti We finde it was ufed in four cafes under the Old Teftament, txtmpUr. 1. In benedidion and bleffing, GV». 48. 14,20. 2. In offer- ing The Divtnt Kighi of th*J3o r j>eLMimftry. 173 ing of Sacrifices unto God^Lev. 1.4 3 .In bearing witnefs,iW. 24.144.In ordainingor appointing unto anOffice.ThusA/b/^/ when he ordained fofova to fucceed him, he was commanded by God to lay his hands upon him.and to give him a charge in the fight of the people, Num. 27*18, 2 3 . Under the New Tefta- mentit isufed, 1. In benedi&ion,^^ 10.16. 2. In curing of bodily difeafes, Luke 13.13. Mjrl^i6.iS. A^isg.ij. 3. In conveying the miraculous gifts of the holy Ghoft, ^#.8.17, 18. AEi.19-6. 4. In Ordination of Church-officers, and of this laft way of Impofition of hands are we now to fpeak. Secondly, That it is not our purpofe accurately to enquire whether Impofition of hands be an Eflential part of Ordina- tion> without which it is null and void, or an integral part, without which it is deficient and imperfect , or onely an in- separable adjunct. It is enough for us to alTert, That it is lawfull and warrantable, aad not onely fo, but that it is the duty of all that are to ordain Minifters to lay hands upon them, and that it is a fin in any that is to be ordained, to rc- fufe it. Thirdly, That though we aiTert the Divine Right of Im- pofition of hands, yet we plead for it onely in a Scripture- fenfe, but not in a Poplfh-fenfe. The Papilh make it to be an outward fign of an inward and fpiritual grace. They make Ordination a Sacrament, and Impofition of hands an opera- tive inftruraent of conveying not only grace in general, but even juftifying grace. Hence it is that fome few of our Di- vines fpeak a little too (lightly of it (at which thofe that are enemies to it take much advantage) but yet there are no Re- formed Churches (that we know of) but do retain it and plead for it^ fome as a Rite and Circumftance , and moral fign ; others as an integral part,and others as an eflential part ofOrdination. Thefe things premifed, we come now to prove, That It is the will of Chrift, that all that arc ordained Miniilers fhould have Impofition of hands. This appears 1. From the examples of this Ceremony ufed by the B b Apo- 74- $** Divinum Minifterij Evangelici, Or, Apoftles in Ordination, i .Wc finde that the Deacons though mferiour Officers muft have hands laid on them. 2. We finde that the Apoftles Taul and Barnabas, though extraor- dinary Officers had hands layecf on them. 3 . We rcade that Licet nullum ex- Paul layed hands upon Timothy, and alfo the Presbytery. m cerium prx- Hence it is that Calvin faith, Though there be no certain pre- ceptum de mi- . ce p t ex t an t concerning Impofition of hands, jet becaufe we fee it ^qTatime'J ^ in t er f etual u f e b the vffofilts, that, their fo accurate ob- fafiein pcrpetuQ fervation ought to be inflead of a precept to hs. And it is a won- ufu ApojUlU der to us that they that are fo exad in urging every other viAemu&>iUitm circumftance in Church-Government, and have fuffered accural e*rum muc ^ prejudice in their outward eftate rather then they fmZfcl°n!bu' would forbear fitting at the Sacrament (which yet is but an 'cjfcdcbet.Czlv. outward gefture) (hould take fuch ftrange liberty to thera- inftit.l 4.C.5. felves In difpenfing with a duty that hath fo many examples Sect 16. f or the enforcing of it. 2. From that command of Paul to Timothy, Laj hands fuddenly on no man. This is a divine precept for impofition -of hands. For when Timothy is forbidden to lay hands fuddenly, it is implied, that it was his duty to lay on hands. Hence it is Platform, c 9 . faithc Ne*>England Mini&ers do aflert', That Church-of- ficers ought to be ordained by impofition of hands. And from this Text jvaUu* hath a memorable paffage, which though it be long, yet we will not think much to tranferibe. Pff* U L & if eeth " ( faitn he > ipeaking of Impofition of hands) to he amm.p. re q H j re din almofi all confejfions. And truly fine e that the Apo- Video™ omni- files have alwayes ufed it, jea the Apofile gives a precept to bin corfefponi' Timothy, to lay hands fuddenly on no man ; ft e judge it aught not bus noftrarum to be emitted, bee an f p. in that negative eorzman&ment , an of fir- t? wmxiif mative is included, that he fio/'Jd lay an h«nds ufon men that Ztramjilm pre Worthy, Where becaufe it u uU^nby a Synecdoche for thf requiri : Et Whole •calling of a Pafi^r, certainly it u to be efiecmed either fine cum Apo- ftoli ftmper cm ufurpirentjmo s^poflolui prxceptuto dat Timotheo, iT:m. 5. n- He cm iniquim mamu ivipmito . to: omiMndam nonjudic&irut : quia tun fgirivoiHo marJito cium if- firm; ..ictur, nt Aignlt msiiki imptm : Hbicumprototdekffione Pyloris fittfiar pet Synccdocbcn, ccrtcpro ritu aut pir:e effsmiAli bdxndieil, dnqm p*o mc fuffu -non ■ po[fn i auf Ili- um pro *dju?i39 propria & omnibus VQauonibM communi, for 7 he Divine Right of the Gojpcl-Minijlry. x 7 j for a rite, or an effential part , otherwife it could not be taken for the Whole, or at leafi for a proper adjunct, and common to thti With all other callings. So far WaUtu. Thirdly, Becaufe the whole work of Ordination is com- prehended under this Ceremony of Impoiition of hands, i Ttm.<\. 1 4. 1 Tim. 5.12. Ordination is called bmfcas ™.> ^«- t»v Impofiaon of hands, and the gift or office of the Miniitry is faid ro be given by this as by the lign, 1 Tim. 4.15. Now then, if Impofuion of hands, as a part,be put for the whole work of Ordination, it feems very ftrangc to us that there ftiould be any amongft us that exprefTe a willingnefle to be ordained, and yet an unwillingnefs to have Impofuion of hands. We rather judge, That they that refufe Impofuion of hands, which is put for the whole , will in a little time make no conference of refilling the whole it fclf. We rcade in Scripture, That prayer and keeping the Sabbath arc feme- times put for the whole worihip of God, fer. 10.25. Jf*-$6- 4. And as it is a good Argument, keeping of the Sabbath and prayer arc put for the whole worfhip of God, and there- fore they are parts of it, if not chief parts. So it is a good Ar- gument. Impoiition of hands is put for the whole work of Ordination, and therefore it is a part of it, if not a chief part. And we delire our people further to confider, that there is but one Text for w^Wx* or lifting up of hands in the election of a Miniftcr (and this alfo but a lhadow without a fubftance, as we have proved) and yet how zealous are ma- ny amongft us for popular Election? And why fhould not they be much more zealous for x^ ^*** or Impoiition of hands, which hath fo many fubftantial Texts for the justifica- tion of it, and which is fo often put for the whole work of Or- dination ? Fourthly, Becaufe it is placed by the Apoftle Heb.6. 1,2 amongft the principles of the do&rine of Chrift, Therefore leaving the principles of the doctrine of Chrift, let us go on unto perfection , not laying again the foundation of repentance from dead Works, and of faith towards God, of the doctrine of !$a- ftifms, And of lajing on of hands , and of refttrrettion of the Bb 2 dead, 1 7 6 $u* Divinum Mini fieri] Evangel >&, Or, dead, and of et email judgement. The great Queftion is What is here meant by laying on of hands. The Papifts underftand it of the Sacrament of Confirmation : But it never hath nor ever will be fufficiently proved, that either there is fuch a Sacrament appointed by Chrift, or that it was a cuftome in the Apoftles daies to lay on hands, or ( as was formerly phrafed ) to Bifhop baptized Chnftians who were grown up toxearsofdifcretionjothers by laying en of hands underftand the extraordinary gifts of the holy Ghoft, which in thefe daies were given by laying on of hands. But this cannot be the meaning. i. Becaufe it cannot be proved, that the gift of the holy Ghoft was given with every laying on of hands in thofc times. For the laying on of hands, i Tim.4.14. 1 Tim. 5.22. was not for giving the holy Ghoft, but for Ordination. 2. Becaufe the giving of the holy Ghoft by laying on of hands was proper to the Primitive age, and doth not con- cern after ages- But the Catechetical heads enumerated by. the Apoftle concern all ages. 3. Becaufe it would be hard to think, that the knowledge or profeflion of the dodrine concerning the giving of the holy Ghoft by fuch laying on of hands, was fuch a principle as that none ignorant thereof, though in ft ructed in all the other Articles of Chriftian faith, could be received as a Church-member, and as one grounded in Catechifticall do- ctrine. And therefore by laying on of hands, as by a Synecdoche, we fuppofe is meant the whole Miniftry. Thus D. Ames in his Confutation of Hellarmine ; By laying on of hands ( faith wmXTa* 7 *- ^ C ^ * S ^ erC meant Totum Minifteriam, the whole Miniftry. Bullinger on the place, By laying on of hands, underftandeth alfo the Miniftry and their Vocation, Mifiion, and Authority given them. M r Hooker in his Survey or Church-Difcipline, far. I . fag. 1 . By laying on of hands as bj a Aietunjmj of the. adjuntl, un&eritardzdi Ordination, and Ordination as one Par* ticuLxr is fat (faith he) for the \\"hcle of Chtt'rch-Difcipline. And from this very Text he undertakes to prove Chiuch-Difci- pline BeUarmimu encrvitm, 7 he Divine Might of tbtGc(f>U-Mi»tftry. i*j pline co be a JhndamentalJ point of Religion: But we may more fafely ard more rationally aflert die fame of the Church- Mi niitry ; For whofoever denieth a Miniftry over- throweth all Golpei- Ordinances and Gofpel-Churches. And here we will make bold to put our people in m'nde of a pa£ fage in W.Cartvp rights Confutation of the Rkmifis^who was a man Efficiently oppofite ro the BHhops and their Ceremo- nies, yet he is pleafed to ufe thefe words upon this Text. By Impofition of hands the e^/poftle meaneth no Sacrament, much lejfe Confirmation after fiaptijm, but by a Trope and borrowed Speech the Miniftry of the Church upon the Which bauds Were laid, which appearetk in that Whofoever beleeveth, that there ought not to be a Miniftry by order to teach and govern the Church, overt hroroeth Chriftianity ; Whereas if Confirmation of Children Were a Sacrament as it is not, yet a man holding the reft, and denying the ufe of it, might mtmthftanding be Javed. So Cartwright. Now then, If Impofition of hands be taken in Scripture not only for the whole work of Ordination, but alfo for the whole Miniftry ; We may (we hope) fafely and convincingly conclude, That it is the will of Jefus Chrift, that they that enter into the Miniftry fhould have hands laid upon them: And that they thatoppofe Impofition of hands may as well oppofe the whole Gofpei-Mtniitry, and therein over- throw Chriftianity it felf. We will not trouble the Reader with anfweYing all the Ob- jections that are brought againft this Thefts, but only fuch as feem to carry moft weight in them. Qbje tl. i . We do not reade that the Apoftles were made Mi- nifters with Impofition of hands. Anfw. i. No more do we reade that they were madeMi- nifters by the Election of the people ; This objection fights as much againft Election as againft Impofition of hands. 2. A negative argument from Scripture doth not hold in matters of this nature ; It doth not follow, becaufe it is not recorded, therefore it was not done. Mam things were done by Chrift which are not written ; It is faid, That Chrift or«r dained tweive, but after what manner is not fet down. Bb 3 3. The 178 -pus DivhumMimflerij EvAngtliei, Or, 3. The Apoftles were extraordinary Officers, and had an extraordinary Call. Our Thefts is of ordinary Officers ; They that oppofe this AfTertion muft prove, that ordinary Officers were made without Impofition of hands, orelfethey prove nothing to the purpofe. Objeft.z. When the Apoftle left Titus to ordain Elders in Crete, he faies not a word of Impofition of hands. tsfnfiv. 1 . Nor a word of Ele&ion by the people. 2. The Apoftle left him to ordain Elders as he had ap- pointed him. Now it is irrationall to think that he would appoint Titju wo do otherwife then according to what he himfelfpracWed. He ordained Deacons, Elders, and77w0- thy by laying on of hands : And therefore it is without dif- pute to us, That he appointed Titus to do fo alfo. 3. If we compare 77m. S- with ^#.6.3,5. it will appear, That by appointing or ordaining Elders in Crete, is meant, ordaining by Impofition of hands : For there is the fame word in both, wm&m< • Now v^m^m in A51.6. was by laying on of hands, and fo was k$*wk in Tit. 1.5. Objett.$. Impofition of hands was ufed by the Apoftles only for the prefent occafion, as other things were obferved, as bloud was forbidden, as Paul ufed circumcifion and (ha- ving, vU. for the Jews fake who had their publique Officers thus fet apart. Anfw. 1. No circumftanee of any one Text where Impo- fition of hands is mentioned to be ufed, gives ground for fta- cing this to be the reafon of its pra&ife. 2. This was not only pra&ifed at ferufalem but at Ant'mb, and not only among and by the Jews, but elfewhere, and by others. It is faid of Paul and Barnabas that they ordained Elders in every Church. Objett 4. Impofition of hands was ufed by the Apoftles in a miraculous way, and it did conferre the holy Ghoft and gift of Tongues, &c. and therefore as the miracle is ceafed, fo ought the ceremony to ceafe. As in extream Un&i- On^ejrc. Avfw.i. The giving of the holy Ghoft and conferring of extra- The Divine Rig ht of the Gofrel-Miniflry. \~ 9 extraordinary gifts was one, but not the only ufe which the Apoftles made of Impofition of hands. And as praier is ftiJJ to be continued in the Church, though it did fometimes con- veigh extraordinary bleffings, ^#.8.15,16,17. Att.g.^o. fam. 5. 14,1$. becaufe it had other ordinary ends andufes; So is Irapoficion of hands to be continued upon the fame ac- count. Anfiv.z. We never read of the holy Ghoft given by Im- pofition of hands in Ordination : That gift which Timothy received by the laying on of the hands of the Presbytery, is no other then the gift of Office. Negleft not the gift, i.e. Neg- led not the office. If Timothy had had power by laying on of hands to have conferred due qualifications for the Miniftry ; why doth Paul require him to lay hands fuddenlj on no man f and why muft he be fo careful 1 to fee them firft nc, in cafe his laying on of hands would fit them ? There needed not fuch trtall of their gifts, in cafe a touch of his hands could have gifted them. This proves clearly, That there was no extraor- dinary gift conferred in Ordination. 3. There is a double Impofition of hands, The one mira- culotts and extraordinary^ which confifted in healing the fick, and conveighing the extraordinary gifts of the Spirit. And this was temporary and is now ceafed as extream Unction is ; The other is ordinary, Such is the Impofition of hands in Or- dination, and therefore to be perpetually continued in die Church. We reade not only that Paul who was an extraordi- nary Officer, but that Presbyters who were ordinary Offi- cers impofed hands upon Timothy. And the example of the Primitive Churches were intention?.!!" left upon record for this end, that they might be binding patterns in like cafes in after ages. And this feems to be one lingular ground and reafon of the Writing of the Alls of the Apoftles, That the jifoftles atls in the Primitive Churches might be our Rules in f-ucceeding ages. Obj.$. To what purpofe then is Impofition of hands ufed, •if the extraordinary gifts of the holy Ghoft be not coaveigh- ed thereby ? I So 3^ Dlvinnrn Mimjterij Evmgdici^ Or, Anfiv.i. We ufe ic, beeaufe the Apoftles did ufe it in an ' ordinary w.iy without giving che holy Ghoft, as well as in an • extraordinary way, beeaufe there is the fame {landing reafon, and beeaufe the Apoftle bids us, i Ttm.$. 22. Sufficit pro nni- verjis rationibHi^Veus vult. 2.We ufe it not as an operative Ceremony, but as a Moral fign, to declare publickly who the party is that is folerahly fet apart to the work of the Miniftry. 3. We ufe it as it is a Rite and Ceremony by which the Office is conveyed, 1 T^.4.14. 4. We ufe it as it is a confecrating, dedicating and offer- ing up of the party unto the Lord and his fervice, as in the Old Teftament hands were laid on for this end. 5. We ufe it as it is an Authoritative and Minifterial Bene- diction of the party ordained, as it was ufed by Jacob in his fatherly blefiing of Epkraim and Manafes, and by Chrift in his blefling and praying over the little children, Mat. 19. 15. Marl^ 10.16. And thus we have made out the Divine Right of Imposi- tion of hands, and our Exhortation to our people is, That they would not ftumble at that way of Ordination which hath fo much of God in it, nor be eafily led afide into by- pathes by the feducers of this Age. And that they would not reft contented with Minifterial Examination (thoagh that ought to be, and that in all exa&nefle) nor with Mini- fterial approbation, nor yet with Authoritative Milli- on without this Apoftolicall Ordinance of Impolition of hands. Chap, The THiHnt night of the Goftel-Msnijlrj. 181 Chap. XIIL . Wherein the fourth t^ifiertion that Ordinate* is fro vcd 9 viz. Thxt ordination of Mimftcrs ought to bt tj the tying on of the bands of the Presbyteries. OUr laft Aflertion is concerning the perfons who arc jiffert.^ by Divine Authority appointed to ordain , and ic is this. That Ordination of Minifiers ought to be by the laying on of the hands of the Presbytery. For this we have an cxprefle Text, i Tim. 4.1 4. which that we may the better underhand, we will give a brief Anfwer CO Tome few Queftions. gueft. 1 . What is meant by the word Presbytery ? Anfw. By Presbytery is not meant the Office of a Presby- ter, but Collegium five confeffu* Presbytertrum, a Colledge or | . company of Presbyters. For as M r Rutherford well obferves, The Office hath no hands. And the word is ufed but in two other plates, Luke 22.66. Attsii.%. In both which it muft neceffarily be taken for the Officers, and not for the Office. For the Office of Elders could not meet together, as in that place of Luke, nor could the Office of Elders bear witnefle to Paul, as in that place of the *Afts. BefidesasM r Hooker Hotket. ptrt.». well faith, Not onely reafon doth reject, but the very ear «p.». would not reliih fuch an unfutable fenfe, NeghEl not the gift Which U in thee, Which Was given thee by prophecy, With the lay- ing on of the hands of the Office. How harfh and unplcafant is fuch an exprefiion ? , Here Ctfvin is brought in by fome who are in other things his utter enemies, to countenance this interpretation. And C c M r Gillejpj 182 $v* Dwinnm Mhijleru Evangellci, Or, ; M r Cillery reckoner h it as one of Calvin s few (for they were but very few) miftakes. But looking upon his Commentary upon the place, wefinde thefe words, Presbyterian* qui hie celleclivum nomen effeptttant fro collegio Presbyterorum pofitum y retle fentinnt meojudicio. They who think Presbycery in this place to be a Noim collective put for a Colledge oj Presby- ters, do think rightly in my judgement. And therefore though he thinks the other interpretation non male quadra-re (which washiserrour) yet he is not to be reckoned amorfgft thofe that deny that by Presbytery is meant an AfTembly of Prcf- byters. £Zueft.2. Whether this Presbytery was a Presbytery of Bi- fhops, or of fmgle Presbyters ? Anfw. To this we (hall give this fhort reply, That in Scripture a Bifhop and a Presbyter is all one, as wc (hall have occallon hereafter to prove. And therfore we anfwer, That it was an AfTembly of Bifhops, that is, of Presbyters. ■ gueft. 3 . Whether this Presbytery were Congregational or Claffical ? Part .2. Anfw. M r Hooker of Neve- England confefleth , That he Chap. *, never yet heard any Argument that did evince either, by dint of undeniable evidence. And for our parts, we do not con. ceive it necelTary, as to our purpofe, to difquiet the Reader with a debate about it. For we deny not but that a Congrega- tion fufficiently Presbyterated, that is, wherein there are ma- ny Minifters, may ordain, though we believe that there are • but very few fuch, if any ; and therefore are of the opinion of the Reverend AfTembly, in their Advice to the Parliament concerning Ordination, That it u very reqmfite that no fmgle Congregation that can conveniently ajfociate* do affume to it J elf all and fole -power in Ordination. Jgueft. 4. What part hath the Ruling Elder in Ordi- nation ? Anfw. Suppofing that there is fuch an Officer in the Church (for the proof of which we referre the Reader to our Vindication) We anfwer, That the power" of ordering of the whole work of Ordination belongs to the whole Pref- bytery, The Divine Right of the Gofpel-Mimftry. I gj bytery, than is, to the Teaching and Ruling Elders. But Im- pofuion of hands is to be alwayes by Preaching Presbyters, and the rather, becaufe it is accompanied with Prayer and Exhortation, both before, in, and after; which is the proper work of the Teaching Elder. J>)ueft.y Whether may one Preaching Presbyter lay on hands without the affiitancc of other Minifters ? Anfrv. Impofition of hands ought to be performed not by one fmgle Presbyter, but by a combination of preaching Presbyters. In the Ordination of Deacons^ not one Apo- ftle alone,* but a company of them laid on hands, A&. 6. 6. When Paul and Barnabas were feparaced unto the work whereunto they were called by God , the Prophets and Teachers joyned together in laying on of hands. It is obfer- vable that in all the Texts where mention is made of Impofi- tion of hands, cttj'Sw is joyned with yj^av in the Plural, not with x"?°* or x«po/V in the Singular or Dual Number, and fo there muft of neceflity be more then one Impofer of hands. Timothj was ordained by the Impofition not onely of Pauls hands, but alfo of the Presbytery. And therefore when we reade that Timothj is enjoyned to lay hands fuddenlj on no wan, and T*>«* left in Crete to ordain Elders, we muft not imagine that they were indued thereby with the fole power of Ordination. For furely the Apoftle would not require Timo- thj or Titus to do that which he himfelf would not do. If Paul with the Presbytery laid hands upon Timothj, then no doubt Timothj was alfo, together with other Presbyters, to lay hands upon thofe whom he fhould ordain. The naming of one doth not exclude others , efpecially rf we confi- der that Titus was left to ordain Elders , as ^Paul had appointed him. Now it is without all peradventure, that Paul did appoint him to do according as he' himfelf pra- ftifed. • Qucft.6. Whether a company of Believers aflbciated to- gether may ordain without Mini iters > Anfw. The Anfwer to this Queition, is that which we efpe- ciaMy aim at in this our fourth AfTertion, and wherein we de- C c 2 Cue i84 Jus DMftum Mtmfierij Evangtlici, Or, v fire moft of all to fatisfie the expe&ation of the Reader. For this end we fhall offer this Proportion in Anfwer to the Que- fltion. That Ordinxti ok of Miniflers doth being to Church Officers, and not to .. h without Officers. MtriHrj. \%^ That no man fkould afttr fuch a, time ufe Impofitien ef hands ^ hut by grant ftom j^££i Hiliel that divine oik man, "ftho Was tpr'wce of tht great Council • and how afterwards it came to ceaj'e : At>d ^hat care Vtat taken by Juda theftn of Baba tofnp- pott and uphold it. But becaule thefe things are not recorded in Scripture, we (hall wave all fucb way orargumg, and rather difpute, Firif, From the conftant practice of che Church of Chrifl, as it is fet down in the Apoftoiicai Writings. We challenge any man to (hew any one Text in all the New Teftament for the judication of popular Ordination. We reade of Ordi- nation by Apoflles, «s4#.6»y4#.i4. And by Prophets and Teachers, AB,\%. And by Evaogelifts, Tit. i. i Tim. 5. 22. And by a Presbytery, 1 Tim.4.14. But for Ordination by the people we meet not at all wkh it. And without all peraaven- ture, If Ordination be an Ordinance of Chrift, it is to be managed according to the will of Chrift, and that is by Mini- iters, and not by the community of believers. May we not fay to fuch Churches that ufurp upon this work, as it is faid, Matth.Zi.2$* By what Authority da you theft things? And who gave yeu this Authority * Shew us your warrant out of the Word ? We reade indeed of Ordination in Chtrches, Ad. 18.23. and in Cities, Tit.i.$. bat no where of Ordination by Churches , or by Cities, taking them for believer* without Of- ficers. Weadde Secondly, That Ordination by the people is not onely not written in Scripture, but it is againft the Scripture. For to what end and purpofe ftiould Jefus Chrift appoint Officers ex- traordinary and ordinary for the doing of that work which the people them felves may do?;. To what purpofe did Paul and Barnabai go from place to place to ordain EWers ? Why was Ttitu left in Crete to appoint Elders in every Cky? Might not the people fay, What need Paul leave Turn to do that which we can do our felves t Frufirafit perplura y &c. If this Do#rine were true,the Apoftles needed only to have preach- ed, and to have converted the people to the faith, and when they had done to harcfiud, m have nm done w»r Vwk* J** Cc 3 majp r- $tu Divinum Mmfterii Evdngtlici, Or, -V may now eletl and ordain your Officers jour ft Ives, the power to do thefe things belongs to yon. But the Apoftles did quite con- trary, and therefore certainly Ordination is not the peoples, but the Minifters Office. Adde thirdly, that which to us feems to be of weight, That, all that is written in the Epiftles concerning the Ordaincrs and the qualification of the ordained, e£-c. is all written in the Epiftles Hnto Timothy and Titus who were Church-Officers. In the other Epiftles which were written unto the Churches, there is no mention made of thefe things, which doth abun- dantly prove unto us, That the work of Ordination is a work belonging to Minifters, and not to the people. Laftly, We might argue from the nature of Ordination. It is a poteftative and authoritative mijpori. It is an eminent ad of t\\ Jurifdi&ion, not onely confirming a Minifter in that Office which he had before by Election, but conveying the very Of- fice-power of preaching and adminiftring the Sacraments. It is that (as we have faid) which gives the efTentials of the Mi- nifterial Call. And therefore by the rule of the Gofpel it be- longs to Officers, and not to private perfons. The Scripture doth accurately diftinguifh between Church-Rulers and pri- vate believers, #^,13.17,24. iTheJf. $.12. Private perfons can with no more lawfulnefle convey power to another, to adminifter the. Sacraments, then they can themfelves lawfully adminifter the Sacraments. Church-power is firft feated in Chrift the head, and from him committed to the Apoftles, and from them to Church-Officers. And they alone who . have received it from the Apoftles can derive and tranfmit it to other Minifters. : And though we freely confefle, That all Church-power is in the people^ finalitcr •■& objetlivc, that is, (qt their ufe and benefit , according to that of the Apoftle, • 1 C 'or. .-3 .22. • All things are yours, Whether Paul, or Apollo, or' C£phas, all are yours, i.e. for your fervice 'and falvation • yet we are farre from thinking that ail things are theirs formally and originally, that is y -of their making and authorizing. Or that 'they.;hat are not Minifters themfelves can derivtth^ Mi- nifterial.Office to others. This we beleevc to be -both againft Scripture and reafon. The The Divine Right of the Ge/pel- Miniftry • x $j Theferiousconfiderationof thefe things is of marvellous concernment for the people of our age upon this one account efpecially, becaufe there are a generation of men rifen up amongftus, that renounce and difclaimaJl Ordination from Minifters, as unwarrantable and Antichriftian, and take it up from the people as the only way of the Gofpel, herein com- mitting amongft many other thefe three evils. i . In renouncing the Ordinance of Chrift, and calling that which is truLy Chriftian, Antichriftian. 2. In fetting up a new way of Ordination, which hath not the lead footing in the New Teftament, or in all Antiquity. 3. In plunging themfelves into this inextricable difficulty; for he that renounceth Ordination by Minifters as Antichri- ftian, muft of neceflity renounce not only our prefent Mini- ftry, but all the Minifters and Churches in the Chriftian world, he muft turn Seeker, and forfake all Church-commu- , nion, as fome in our unhappy dayes do. For all Ordination by the people is null and void, as being not only not ground- ed upon Scripture, but againft Scripture. And to intrude I into the Minifterial Office without Ordination, is as the iinne of Corah and his company, as we have formerly (hewed. Our defire is that thefe particulars may be duly weighed by all fo- ber Chriftians. It will not be amifs here to confider what is faid againft this Thefts by the Elders of New-England. In four things they agree with us, 1. " They fay, Church-officers are to be ordained. Platform of 2. " And to be ordained by Impofition of hands. Church-Difc. 3. " That where there are Elders Imposition of hands is to chap.9. " be performed by thofe Elders. * 4. " That where there are no Elders,if the Church fo defire, " Impofition of hands may be performed by the Elders of " other Churches. . But they differ from what we have afferted, when they fay, " In fuch Churches where there are no Elders, Impofition " of hands may be performed by fome of the Brethren chofen " by the Church thereunto. For the proof of this they bring a J* Reafon and a Scripture. " The i 8 8 fu4 Dtvinnm Mifiijterj Evtngelici, Or, c< The Reafon is, If the people may eleft Officers, Which is the "greater, and Wherein t he J ub fiance of the Office conjifts, they " may much more (occafion, and need fo requiring) impofe hands " in Ordination, Which u the lejfe, and but the accomplifiment of tc the other. Anfw.i. If this Argument were valid, it would follow that people might ordain their own Minifters, not only when they want Elders,but when they have Elders. For if Election give the effence to a Minifter,and Ordination only an adjuntl 9 vrc fee no reafon why they that give the ejfence, fhould not alfo give the adjuntl ; And why an adjuntl (hould belong to the Offi- cers in that Church, to whom the ejfence doth not belong. But 2. We fay, That Scripture-light being Judge, Election is not the greater, and Ordination the IcfTe. It is poffiblc that it is upon this ground that fome men have made fo flight of Ordination, that fo they might entitle the people thereunto> But we have abundantly (hewed, l. That Eletlion doth not give the ejfence of the Minifierial Call. That Eletlion is only the defignation of the perfon that is to be made a Minifier ,not the making of him a Minifier. 2. That Ordination is that which gives the ejfence.Thzt it is an Authoritative appointing of a per- fon to the Mtniitry,and an actual invefiing him into the office. That it is held forth in the Scripture as the greater, and there- • fore not given to one and the fame perfons, but this later re- ferred to the more honourable perfons, as appears from Alls 6.3,5. Tit. 1. 5. 1 TV70.4.14. iTim.5.22. The Text they quote in the Margine for the proof of this,is not out of the New Teftament but the Old, out of Numb.S. IO,ii. And thou Jhalt bring the Levites before the Lord, and the children of Ifrael fif all put their hands upon the Levites: And Aaron JhaH offer the Levites before the Lord, fir an offering of the children of Ifrael, that they may execute the fer vice of the Lord Anf. i.ThisText doth not prove that for which it is brought, but makes rather againft our Brethren. For they fay, That where there are Elders,Impofition of hands is to be by the El- ders, and not by the people, but in cafe of want of Elders. But here Aaron and his ions were prefent. And if it proves an] The Divine Right of the Gofpcl-Mwiftrj. I$p any thing, it proves that the people may ordain where there are Elders, which our Brethren will in no cafe confent unto. 2. That the children of Ifrael were commanded by God immediately to lay on hands upon the Levites. But in the New Teftament we meet with no fuch command laid upon the- peo- ple. We reade that Timothy and Titus, and the Presbytery are to lay on hands, but not a word of command for the people, but rather agatnit it, as we hate (hewed. 3. When it is faid,That the children of Ifrael laid on hands, it is not imaginable that all the Ifraelites did put on hands,but it was done by fome chief of them in the name of the reft. And as ssiin} f worth obferves, It Was done by the firft-born : For the firft-born was fanclified and confecrated unto the Lord, Exo. 1 3 . 1 . Becaufe the Lord When he deft rayed the firft-born in Egypt ,/pared the fir If 'born of the Ifraelites, therefore he challengeth a right in all. their firft-born , and they Were to be given to him. And now the Levites Were taken by Cod in ftead of the firft-born, at appears Numb. 8. 16,17. And hence it Was that the children of Ifrael, that is, the firft-born of Ifrael, Were to lay on hands upon them, for the Levites gave an atonement for them, and Were of- fered up unto the Lord in their ft ead, and as the Rabbins fay, li- very fir ft- bor» laid on hands on the Levite that Was for him. Which if it be lb* will afford us two other anfwers to this text. 4. That the children of Ifrael had not onely a fpecial com- mand, but a fpecial reafon alfo for what they did. And there- fore this example cannot be made a patern for New Teftament pra&ice. 5. That this laying on of hands upon the Levites, was not for them to fet them apart for the fervicc of the Lord, but ra- ther a fetting them apart for a Sacrifice unto the Lord. It was the command of God that the children of Ifrael muft put their hands upon the Sacrifices they did offer unto the Lord. The Levites were now to be waved or offered before the Lord for an offering of the children of Ifrael, and to be offered 19 ftead of the firft-born. And therefore the firft-born did put their hands upon them as their propitiation and atonement. It is very obfervable, That notwithftanding this Impofitr* D d on 190 Ju* Divinum Minitfcri] Evangclici, Or, on of hands, the Levitcs were not thereupon inverted into their office,and irade able immediatly to execute it.But Aaron the Prieft was to wave them before the Lord for a wave-offer- ing,^/- they might execute the fervid of the Lord.lt was Aarons waving of the Levites, and feparating them from among the children oflfrael, that did conftitute and make them Church- officers. And thus at laft we have put an end to our firft part con- cerning the Divine Right of the G offiel- Miniftry , and have, as we hope, fufficiently cleared to the confeiences of our peop!e > That there is fuch an Office as the Office of the Miniftry perpetu- ally to be continued in the Church of Chrifi. That no man ought ta take upon him either the Office or the TVorkjfthe Miniftry, un- lejfe he be lawfully ordained thereunto. That Ordination ofMini- fiers is an Ordinance ofChrift, and aught to be by the laying on of the hands of the Presbytery, &c. We cannot but expeft to meet with many AdveHaries that will oppofe what we have here written. Some will deny the very Office of the Miniftry. Others will grant that there was fuch an Office in the Apoftles dayes, but will fay that it is now quite lofi. Some will grant that the Office of the CMiniftry is perpetually necefFary, but will adde, That it is lawful! for all men gifted,to enter upon the publick work of the Miniftry, though they be not called and ordained thereunto. ' Some are for an immediate and extraordinary Call to the Miniftry. Some will deny all Ordination of are lawfully called to their Office^ fo as they need not renounce their Ordination * nor have their people any jufl ground of feparation from them in that refpeff. The prcfent Miniftcrs of the Church of England arc of two forts, either fuch as have been made Minifters fincc the abolifliing of Prelacy by the impofirion of the hands of preaching Presbyters 5 or fuch as were ordained heretofore by the laying on of the hands of the Biftiop, together with other Minifters. And there arc two forts of Diflcnters amongft us. There arc fome that diflike our prefent way of Ordination, and fay it is invalid, becaufe performed by Miniftcrs with- out a Bifhop. There are others diflike our former way of Ordination, and fay it is null, and of no validi- ty, becaufe wc were made by Antichriftian Bifliops. One fide deny our Miniftry to be of God, becaufe wc want .Bfliops to Ordain us : The other fide deny our Miniftry to be of God, becaufe wc had once Bifliops to Ordain us. And thus is the prcfent Miniftry like JcfusChrifthimfelf crucified between twa oppofitc parties. But as Chrift, though crucified , yet rofc again and is afcended up into heaven: So we doubt not $w Vivinum Minifterii Anglkani 9 &c. not but the Miniftcrs of Chrift, though they prophe- fie infackcloth for the prefent, and may perhaps be flain,and lye in the ftrccts for three day cs and an half, yet they (hall rife in fpight of all their enemies, and be called up into heaven in the fight of them, Inoppoficion tothefe two forts of DuTcnters 3 wc (hall lay down thefe two Propofitions: That the CaHto the office of the Mini (lets, which fomc Prof of. tl of our prefent Miniftcrs did receive during the prevalcncj of Epifcopacy was lawful and valid. That the Call to the Office of tM'niftry, which our pre- prof of. zl fent Miniftcrs do now receive fince the abolifhing of Epifco- pacy is lawful, and valid. CHAP. I. Containing the firfl Proposition y and proving it by Arguments drawn from the Principles of our Advcr- far/es. y H*t the Call to the Office of the LMinifter], Vchich fome of

and think they ftand Minifters by that. oAnfw. What is that to you what they think? their fo thinking in your opinion is their perfonal errour,but it cannot nulli- fie their Miniftry ; for, he that hath the eflentials of a true Miniiter, is a true Minifter ; but he that is rightly elected hath the eflentials of a true Minifter according to you ; and therefore whacfoever his judgement is about ordination, he muft ftand a true Minifter to you, unlefle you will crofle your own pofition. Suppofe (as one faith) a Deacon thinly his Ordination gives him the eftentials of his office, the people thinks their electi- on doth ; what then ? will you fep*rau from him y and not go to him for relief e in cafe of want . ? he hath election and ordination , fo that to be fare a Deacon he is :: The cafe is the fame with the prefent Miniftry. This inftanceis urged by Mr. 'Bnr- n>Hghs y of which we (hall have occafion afterwards to make further ufe. We fhall add another Argument of the fame nature, to, prove that the Miniftry of England, is a true Mi- aiftrie. If \ / The Divine right tfthe iMwiJlrj ^/England. If there were true Churches in England, during the preva- tsfrgn. lency of Epifcopacy, then there was a true Miniftry : For, (according to thofe men) it is the true being of a Church, that giveth being to the truth of Miniftry, and Ordinances, and not the Miniftry and Ordinances that give being to a Church. But there were true Churches in England, during the pre- valency of Epifcopacy. Ergo, &c. That there were true Churches appears, i, From what the New-England Minifters fay in their Anfwerto the 32. Queftions, pag. 24. 25.26.27. And in their Apologie for the Church-Covenant, pag. 36, 37, 38, 3 9, 40. where they (hew. 1. That the Gofpel was brought into England in the Apo- ftlesdaycs or a little after, and that Churches were by them constituted in England according to the Evangeli- call pattern. 2. That though Popifh Apoftacy did afterwards for many ages overfpread all the Churches of England, (as in o- ther Countries) yet ft ill God rcferyed a remnant, according to the election of Grace amongft them, for whofe fake he preferved the holy Scriptures amongft them, and bap- tifmeinthename of the Trinity onely. 3. That when God of his rich Grace was pleafed to ftir up the Spirit of King Edward the fixt, and Queen Elizabeth to caft off the Pope and all fundamentall errors in dodrinc &worfhip and a great part of the tyranny of PopifhChurch- gevernment, &c. the people of the Nation generally re- reived the Articles of religion, &c. wherein is contained the marrow, and fumme of the Oracles of God, &c. 4. That wherefoever the people do with common and mutuall confent, gather into fettled Congregations, ordi- narily every Lords day ( as inE»g/Wthey do) to teach and hear this Do&rine , and do profeffe their fubje&i- on thereunto, and do binde themfetves and the ir Children C as in baptifme they do ) to continue therein, that fuch can- Congregations arc true Churches, notwithstanding fundry defe&s and corruptions foijnd in them, whereinf fay they ) we follow the judgement of Calvin, frhitaktrs^ and many other Divines of chief note: nor can we judge or fpeak hardily of the wombes that bare us, nor of the paps thac gave us fuck. This alfo'appears, 2. From thac Mr. Phillips of iVatertown in Nevt-England faith in a Book of his written for thejuftification of Infant- Baptifmc,and alfo concerning the form of a Church therein he provcth,that there is a true Miniftry in England,bccaufe there arc true Churches ; and chat there are true Churches in England and in other Reformed Churches of the like consideration, he Provcth. "i. Becaufe the true vifible ftate of Cbrifts Church " is by Gods promife to continue unto the end of the* " World. Lukii.ii. M4tth.16.16. and 18 18. 20.^*f. M 28. 19,20. 1 Cor. 11,26. Ttunheargucth. " If the vifible Church- ftate be to continue, then either '* it continued in England, and other places of like con- H fideration, or in fome other places of the World. •'But not in other places of the world, &c Ergo. Again, " If there be no other Churches in the World, nor have M bin for many hundred years, but Popifh, or Reformed. "Then ( if the vifible ftate of Chrifts Church muft abide " for ever ) either the Popifh, or the Reformed Churches " muft be the true Churches of Chrift. " But not the Popifti : Ergo the Reformed. c< 2. Hcargueth: if Antichnft muft fit in the Temple of 14 God, and the Courts of the Temple be given unto the " Antichriftian Gentiles for a certain time to tread undes " foot, then there was a true Church- ftate where he fate, " and whiieft he fate there, and it was the true meafured " Temple , whofe Courts he treads under foot ; nor can w there be Antichrift,unlefle there be the Temple and Courts 44 thereof where he is. And if Antichrift ever fate in Eng- * l*nd % then there was the Temple of God there before he fate \ 1 " fate in it, and whileft he fate in it : as alfo in other Re r "formed Churches. The Temple or Church is the fubjed "wherein; he mud fit, The Antichriftian feat is not the m fubjed> nor Conftitutes it,but is an accident vitiating the "fubjed; the removing therefore of Antichriftianity doth "not deftroy the fubjed, or make it to ceafc to be, but changcth it into a better efface. He adds, " 3. If ever there were true Churches Constituted in « c England, they remain fo (till, or elfe God hathbyfome c * raanifeft ad: unchurched them. But there were true Chur- ° ches in England in the Apoftles dayes or a little after, " and God bath J>y no manifeft ad UnChurchcd them. *' Ergo. Thus farr this Reverend Author, That there are true Churches in England^ and fo by con- fequence true Minifters, appears further. 3. Where there are a company of vifible Saints meeting conftantly together in pnblike, to worfhip God according to his own way prefcribed in his Word for the fubftancc of it, there are ( according to thefc mens opinion) a true Church, and a true Church-ftate, and a true Miniftry. But during the prevalcncy of Epifccpacj there were in our Congregations companies of vifiMc Saints meeting together, to worfhip God according to his own way, pre- fcribed in the Word for the fubftance of it ; Ergo. The Congregations in England are not combined to- Ob)ttt. 1. getherby a Church-Covenant, which is the efTcntial form of a particular Church , and therefore are not true Chur- ches, and fo by confequence have no true Miniftry, We acknowledge no fuch Church Covenant as com- */fnfw. %, manded in Scripture diftind from the Covenant of grace. Suppofing, but not granting, that a Church- Covenant is neceflary to the being of a Church, yet we defire that our Brethren in NeVr-Eng/and may be heard pleading for ns. Mr. 8 $us Dlvlnum Mimjlerii Anglic Ani, Or, H^ec'jSur- Mr. Hooker faith, that this Church Covenant is difpen- vey Part i . « t f ec j a f cer a double manner, either cxplicitcly,or implicitc- «M. «jy An implicite Covevanc is when in their jjra&ife they cc do that whereby they make themfelves ingaged to walk in 11 fuch a Society, according to fuch Rules of Government, " which are exercifed amongft them, and fo fubmit thero- 11 felves thereunto, but do not make any verbal profcfiion " thereof. *' Thus the people in the Parifhes in England,when there 41 is a Minifter put upon them by the Patron or Biftiop,chcy * l conftamly hold them to the fellowfhip of the people in during the prcvalcncy of Epifcopacy. Out of which we thus Argue. They who were fufficicntly gifted and qualified for the Miniftry, and were inwardly called by God, and outwardly called by prayer and fafting, with the impofition of the hands of Preaching Prefbyters, were called to the Office ofthc Miniftry ( for the fubftance of it) according to the mindofGhrift. But fuch were they who were Ordained during the pre valency of Epifcopacy , Ergo. That they were fuch, that is, ought to have been fuch according the Rule eftablifhed^and that many were fuch defaQo, and if any were not fuch, it was vitium perfona tfrdi- nantis, not vitiumreguU, the fault of the perfon ordaining, not of the Rule forOrdination, appears by viewing the Book it felf in which we (hall find. i. That the party to be Ordained is to be one that is apt CO The Divine right of the Minifirj 0/ England. 1 7 to teach, willing to take pains in the Miniftry, found in the faith, of honeft life and convcrfation. And fare we are, many were fuch, and if any were not, it was a pcrfonal, not a Church error. 2. The party to be Ordained is to be examined touch- ing his pcrfwafion of an inward calling by the Spirit, whe- ther he be inwardly moved by God to the work of the Mi- niftry, and touching his faith of the fufficiency of the Scrip- tures, his purpofe to execute his Miniftry according to the word of God , to oppofe all erroneous and ftrange doftrincs, to fafhion his converfation according to what ^ may become a Minifter of the Gofpel, &c. 3. The party thus qualified, after a Sermon Preached and prayer made to God for a bleffing is to be Ordained, and fet apart to the work of the Miniftry by the laying on of the hands of the Biftiop, together with other Prea- ching Prefbycers. This is the fubftance of the Book as touching the Ordi- nation of Minilters, from which it appears That Minifters made during the prevalency of Epifcopacy, were ( for the fubftance of their call ) called according to the mind of Chrift, and therefore lawful Minifters. But it will be obje&cd, That the Minifters we plead for were made by Bi- Oh)S. (hops diftind from Prcfbyters, who had no power nor au- thority to Ordain them ; and not onely fo, but by Bifhops who held themfelves to be a fuperiour Order of Miniftry by divine right above Preibyters, who were not onely Bifhops but Lord Bifhops, who were wicked and Antichriftian, and whom we have renounced and fworn to endeavour to extirpate in our late folemn League and Covenant. , What our opinion is concerning the divine right of Epif- Anfto* copacy, and what difference there is between a Prefbyter Bifhop, and a Bilhop over Prcfbyters, between a Scripture Bifhop and the Bifhop that obtained in the Primitive times and the Bifhop of our times, we (hall have occafion to de- clare hereafter. For the prefent, before we return an an- D d fwer i8 $is Divinttm Miniflcrii Angltctni^ Or, Cencludon i. Conclu. i. Sir Ed. Cook de jure Regis Ecclef.fdLS. Printed i $ 43. and called The inftitu- tion of a Ghriftianman fwer to this great obje&ion confiding of many particulars, we rauft crave leave to prcmife thefc few conclufions, many of which we (hall in the next proposition prove at large. That according to the mind of God a Bifhop and a Pref- byter are all one : The Scripture owns no Bifhop over Pref- byters, but oncly a Presbyter-Bifhop. That the Lawcs of the Realrne acknowledge nothing by divine /right in a Bifhop but his being a Presbyter. Sir Edward CW^makcs it one part of the Kings jurifdi&ion to grant to Bifhops that Ecclefiaftical power they now excr- cifeover us ( fpeaking of his times ) and alio to take it from them at pleafure, &c. In Henry the 8 rhs ' dayes there was a Book Printed for all his fubjc&s to receive, feen and allowed by bothHoufes of Parliament, wherein is faid Of thefe two Orders onely, that if to fay, Pnefts and Deacons, the Scripture maketh expreffe mention, and how they were conferred by the Apoftles by prayer, and impofition of hands. By which it is evident, That the Lawes of the Realrne do not acknowledge the divine right of Pre- lacy. That moft of our Bifhops in King Edwards and J£xw* Elizabeths dayes did freely confefs, That Epifcopacy as it differed frornPresbytery was onely of humane right and not from divine inftitution. This Bifhop IeWel confeffeth in hisanfwer to Harding, and brings divers of the Ancient Bathers of the fame judgcmenr,whofe fayings we (hall here- after mention. The fame is affirmed by Archbifhop whltgift againft Cari^rifjht^ and by Bifhop Dorvnam in the Preface to his defence of his Sermon Preached at the con- fecration of the Bifhop of 'Bath and Wells. That the beft learned, even amongft the Papifts them- felvci, do confefle, That a Bifhop is not a fupcriour order of Miniftry above a Presbyter, but onely a fuperiour digni- ty. That Sacerdotinm^ that is, as they call it, The Prieft- hood, isthebigheft order in the Church. That a Bifhop is onely primus Prejbjter^ The firft Presbyter, or, as Bel* larmint c*ieh. 3 cmlUifa The Divine right of the tJMimftrj tf England . *9 Urmke calls him, ma)* Sacerdos , Epifcopacy is not tnothcr Order diftinft from the Priefthood faith Cm- preolus. No Prelate hath more concerning Sacramental power, or of Order, then fimple Pricfts. So krmachanm ,As con- ArmttbMAU cttnxngSacerdotal order, and things that pertain to Order '*• they are equal. Thus Beliarmine himfelf, Although a Biftiop^ j^ I-a I and Presbyter arc di(linguifhed,»yec as concerning Sacri- lX \ fice they exercifc the fame Miniftry, and therefore they p make one Order, and not two. Cttjanus goctb further ; g#- ^<* r - AllBifhops, and haply alfo Presbyters, are of equal power in refped of jurifdi&ion, although not of execution; which executive power is (hut up and retrained by certain pofitive Lawes, The Maftcr of the Sentences faith, That the Canons acknowledge onely two forts of holy orders; DisconatMm^fc. & Prefbyttratum, quia hos fobs primitiv* Ecclefia legit ur kabuiffi , & de his Jolts fr&ceptvm Apo/loli lea- L ora (, ar d lll M' bemus. That is, The Deacon and the Presbyter. Becaufe dirt, x* thcPrimitive Church had no other.and theApoftolique pre- Eftius ; n libc ccpt fpeaks of no other. Efiins tells us , That Aquinas, quail & dift* fValdenftt % Bonaventnre y and moft of the other Schoolmen z *> are of this opinion : And Doctor Field in his 5 h. Book of the Church hath thisremarkeablc paffage Touching the preeminence of Bifhops above Prc$byters,therc is fome dif- ference among the School Divines : For the beft Learned amongft them are ofopinion that Bifhops are not greater then Presbyters in the power of confecrationor order, but only intheexercife of it and in the power of )urifdidion ; feeing Presbyters may Preach and Minifter the greaceft of all Sacraments by vertue of their Confecration and order, as well as Bifhops. Touching the power of confecration or Duran ; n 4# order, faith Dur>wdf*s 7 it is much doubted of amongft Di- Sentencdift. vines, whether any be greater then an ordfnary Presbyter : 14. qu. 5. ■ For Hierome feemeth to have been of opinion, that the higheft power of confecration or order is the power oft Pricfl or Elder, fo that every Prieft in refped of his Prieft- ly power, may Minifter all Sacraments, confirm the Bapti- D 2 zed, $m Divinum Minifterii Anglic am % Or, zed, give ill orders, all bleftings, and confccrations, but that for the avoiding of the peril of Schifme, it was Or- dained that one (hould be chofen, who (hould be named a Bifoop , whom the reft (hould obey, and to whom it was refervcd to give orders, and todo fome other things which none buc Biftiops do. And afterwards he faith, That Hierome is clearly of this opinion, and much more to this purpofe. Now hence it followeth neceflarily. Conclti* That the power of Ordination of Miniftcrs cxercifed for thefe many hundred years by Biftiops. did belong to them as Presbyters and not as Bifhops_, and that the ad and ex- ercife of it was reftrained to them potim sd honor em Sacerdo* til & in remedium fchifmatis quam ad Ltgis necejfitatem: ra- ther for the honour of the Priefthood, and ( as was then their opinion ) for the remedy of Schifme, then for any neceffity of Law. For the Scripture warrants no fuch pra- dife, as we (hall (hew hereafter. Now this floweth from the former condufion. For if Epifcopacy be the fame Order of Minifters with Prefbytery, and the Ecclcdaftical power cquaJ in both , andaBi(hop be nothing elfe in the opinion of Antiquity, but a chief Frefbyter,orthePrefidentof the Prefbytery, and of the fame rank with them, then all the ads he doth, he mutt do by vertue of his Prefbyterial confecration. This is de« monftrable ( even our adverfarics being Judges) from this Argument. Becaufe a Bifhop made per fa/turn, that never had the Ordination of a Prcfbyter, can neither confecrate and ad- minifter the Sacrament of the Lords Supper, nor Ordain a Prefbyter, himfelf being none, nor do any ad peculiarly appertaining to Prefbyters. Ordination therefore (faith AnfaertoMf. Mr. B*M ) is rcferved to the Biftiop, not in refped of •Gai^pag. 96. fuperiority in degree of Miniftry above his brethren, for if he be no Prcfbyter he cannot make Prefbyters, but for or- der fake, and to prevent Schifme and divifion, being for fubftanee of the fame Order and confecration with them. Dr. The Divine right of the tMit'Jlry of England. 2 r Dr. Field manageth the fame argument thefe or words. Of the l< A Prefbyter ( faith hej ordained per fa/turn thatne- Church Hb.j, f, ver was confecrated or ordained a Deacon, may not- ca P*3?» " withftanding do aii thofe Acts that pertaine to the Cr Deacons Order; ( becaufe the higher Order doth ai- "wayes imply in it the lower and inferiour in an ,c eminent and excellent forr. ) But a Bifhop Ordained * c per fa/tam , that never had the Ordination of a "Prefbyter, can neither Confecrate and Adminifter rt the Sacrament of the Lords body , nor Ordaine a •• Prefbyter , himfelf being none, nor do any act pe- ** culiarly*; pertaining to Prefbyters. Whereby it is • c raoft Evident (faith Dr. Figfj ) That that wherein " a Bifhop excelleth a Prefbyter ■ is not a diftinct '« Power of Order,, but an Eminency and Dignitie 4C oncly, fpecially yeelded to one above all the reft of the "fame Rank, for Order fake, and to preftrvc the " unity and peace of the Church. What peace and Order was prefcrved hereby in the Church , we (hall (hew afterwards : For the prefent it is mod clear, even from the teftimony of Epi/copal men themfelves, That a Bifhop is of the fame Order and Rank with a Prefbyter, and that his acts of Ordination were excrcifed by him as a Prefbyter, not as a Bi- fhop. Thefe things premifed , we now come to Anfwer to the Objection, and to every branch of it. O^jVflf. r. The Minifters we plead for were made by Bifhops diftinct from Prefbyters who had no power nor authority to Ordain'tbem. Anfw* !• The Bifhop though diftinct from his Prefbyters, yet be did not Ordain them alone, but together with the laying on of the hands of other Prefbyters be being as the firft and chief Prefbyter, or is Prafes Treftyitrh; The Prefid cnt of the Prefbytery. The - 22 $us Divlnmn UMimfterii Anglic am y Or, Anfrv. 2. Tbc Bifhop that ordained them was alfo himfelf a Pref- byter,and bad power as a Presbyter to Ordain, and there- fore by vertue of his Presbyterial capacity his Ordination mud needs be valid and lawful. Even as when a Bifhop confecrateth the Bread and Wine at the Lords Supper , be doth it not as a Bifhop ( though he be one ) bat as a Prcf- byter ; foalfo when he Ordaineth a Miniftcr ( which is an ad of a farr inferiour nature ) he doth it by vertue of a power belonging to him as a Presbyter, not as a Bifhop diftind from a Presbyter, much leffe as a Lord- Bifhop. This is that which is faid in the Ordinance of Parliament for Ordination. Whereas the word T>rt[bjttr, that is to v fay Elder, and the word Bifbop, do in the holy Scripture in- tend and fignifie one and the fame function, although the Title of Bifhop hath been by corrupt cuftome appropria- ted to one, and that unto him afcribed, and by him aflum- ed as in other things, fo in that matter of Ordination that was not meet; which Ordination notwithflanding being performed by him, a Presbyter joyned with other Pref- byters, we hold for fubftance to be valid, and not to be dis- claimed by any that have received it. And that Prefbyters fo Ordained, being lawfully thereunto appointed and au- thorized, may ordain other Presbyters. In the 6ffice and calling of Bifhops two things are to be confidercd faith Mr. 'Ball. A P i. The fubftance of their office and Miniftry whereunto C*n.p*o%$. they are feparatcd, to wir, to Preach the Gofpcl, difpenfe the Sacraments, and Adminifter the Difcipline of Jefus Chrift.And this is of God. 2. The fuperiority they take or challenge over their Brethren whether in Ordination or Jurifdidion, and this is of man. Buttheymake not a difference or nullity in the fubftance of their Miniftry. All Minifters of the Cofpel areftcwards of Jefus Chrift, fct apart to do his work wherein if any one fhali challenge more then of right apl pcrtaineth to him, or do ought out of pride, partiality, fini. iter affedion, tyranny, or fedition : or receive fuch au- thority iht Divine right $fthi Cteimftrj ^/England. 2 3 thority ro himfclf alone, as belongech not to his place and office, or is common to many ; in chat he is blame-worthy: but thereupon his Miniftry or Miniftcrial ads done by him are not made void, or of none effed. But the Bifhop that Ordained chefe Miniftcrs you plead Objeft. for, Ordained them as a Bifhop by vertue of his Epifcopal confecrarion, and not as a Presbyter, by vertue of his Pref- byterial Order. This is not true of all Bifhops ; For as Mr, Firmin tells *An[w. tjj us, he heard a Reverend Minifter of a Congregational Church in EJfexfoy, That when the Bifhop Ordained him, he told him : I do Ordain you as I am a Prefbjter. 2. Suppofe he did , this was his perfonal errour, but did not Nuliific his power of Ordination as a Presbyzer. Suppofe a manmadcaConftablebylawfuI authority, (hould after- wards unwarrantably aflume the power of a Juftice of the Peace, and fhould do things which belong to his place as a Conftable under the Title of a Juftice of Peace, fhould not this ad of his be valid though he pretends to do it upon a wrong title. Mr. Burroughs in bis Hedrt-divifi&ns hath this obfervable Pag. iff*; "paflage.If a man doth a thing that he may do by vertue of 2 " relations, or eitherof them, it may be he thinks he (lands " in one of thefe relations which indeed he doth not, yet ''be doth the adion by vertue of it in his own thoughts, in c * this he fins ; but there is another relation wherein he "frands, that is enough to warrant the action that he doth "to be lawful. Now though he doth not intend the ad- •• ing by this relation, the adion may be fin to him, but not ft at all fin to thofe that joyn with him in it. If he will go M upon a falfe ground, when he may go upon a true, let him "look to it. I will joyn with him in that adion as war- u ranted for him to do by vertue of his fecond relation, M which it may be he will not own himfelf. He gives this " inftance. Giving alms is a work that a man may doei- • l thcr by vertue of Church- office, as a Deacon, or as a ^Chriftian,whom God bath blcffcd in his eftate,or bctruftcd with a + $us Vivinum Mimfltrii Anglicani, Or, "with the diftribution of what others betrufl: him with. c 'Now fcppofe a man is in the place of a Deacon, he thinks. " himfclf to be in that office by a right call into it, and he '* gives out the alms of his Church by vcrtneof his call; " butlam perfwaded his call to that office is not right, he '•is not a true Deacon; yet if I be in want, I knowing that " bothhe and thofe who have given him monies to difpofe, M may and ought to diftribute to thofe that are in need, by f our Birhops, were rather cobe eftccmed ihe Claires " and way to AntichriLtianity,thcn Antichriftianity it felf-for "they were in the Church, before the Pope, who is fhe " Antichrift, and the chiefe Head link of all Antichriftianity, " was revealed. 5. The Antichriftian Bidiqps hold their preeminence as from ci Gods law, which is unchangeable^ whereas our Bifhcps (ince " his Mj/eities reign to this day (for the moft part) hold " fuperionty by no other right then the pofitivchw, which is ■? variable ; yea it appeares by the inltitntion cf the Court of '! Delegates, and the continuance thereof to this day, that " they do and ought by law to hold their Jurifdi&ion, not as " from God , but is from the Prince. Thus they. And as to the Minifters Ordeyned by Bjfhops , they fay. c * Bidiopsare able to judge of iiich gifts as are required for the s . fufficiencie of Minifters , that many of them have beea 11 fuch Minifters themfelvcs , as to whofe labours the Lord ct hath fct to his Seal. We are perfwaded, that though it were " not ncceffary,yet it cannot be unlawful for him that entreth " into the miniftery to be approved, and authorized even by *' them. Andif our Ordination be in this behalf faultie,how will '* our Brethren; juftifie the calling of their own Minifters that •' have received Ordination ever from the people, who neither ' ' by coromandement nor example can be found to have any fuch " authority $ nor are in any degree fo capable of it as the Bi- " fo°P s - Thus much is faid by the old.Non-conformift. Tor our own particulars we (hall return an anfwertothis objection bydiftinguiftiingof theword Btjbep and the word Mtkbrifiisft* There The Divim right of the uMmftry 0/ England. *7 TtfcfeaR rtin . i^rts of BiQiop, the Scripture- Bijb op, ;he 2?*/J of the firftrprimiive umes % and the Bi flip of latter times No'v we are far from thinking that the fcripture Bl- {hop;that is to fay the Presbyter) or -the Bifhopof thefirfl: Primitive times(wbo was nothing clfe but a chief Bresbyter or the Moderator^ the Presbytery and had a Priority, not of power but of order onely, like a Speaker in the Parliament) were AntichriiUan. The qncftion onely is about the Bifhop of latter times. The word Antich*iflian may be taken properly or improper- ly. An Antichriitian Miniftcr fropedj is one that own'sthe Pope as a vifible Monarchical head over the Church, and that itands a Miniftcr with fub/ec'tion and fubordination to the Church of Rome, and that profefTedly maintains the Popifh re- ligion. An Antichriitian Minifter improperly is one that in his calling and office hath divers things that arc Antichriiti- an. Jn the firft fenfe we believe none will fay our Bifhops were Anrichriftians. But yet we cannot deny t but that tbofe Bifhops who did take upon them by divine right the care of whole r Diocetfes y *nd did aflume the whole power of jurisdiction over the p:ople and Minivers therein, and did challenge a Majority and tantum non a folc power inOrdinition^didfyDibolize herein too much with Antichrift, and had in this fence much of Antichriltia- nifmein them; yet notwithRanding this is not fufHcienc to denominate them Antichriftian, no more then the having of fome hypocrify and covetoufneflr, do:h denominate a godly man, an hypocrite, or a covetous perfon. The denomination is alwaies ameliore, Our Bifhops for chc mn!! part were Fr °'* thc b ' tte * % very Orthodox in doctrine and pure inthe fubtantiaHs of" 7 worfbip, and hive written many learned treatifes a^ainft Popery and Antichriftianifme. Indeed in matters of Discipline and ceremonies they were exceeding fauky>and fome of them of late yearcs began to Apoftarize both in doctrine and wor fhip,for which God hath grkviouily puniftied themjyee ail this is not fufficicne to make them Antichriftian properly (0 called, ' Ecz m $*s Bivinum Minifierii Anglicani, Or, much Idle Co null all their a 61s of Ordination no more Chen theiradsof preaching, baptizing, and adminiftringtheLords fupper fpeciallyif weconfider that they had power enabling them to perform all thefe ads as they were Presbytcr*,though they never had been Biftiops. BacJec usfuppofc (chough not grant) the Biftiops were Antichriftian, and their office Ar.tichriilian yet we aa- fwer. . - That it will not follow that the MiniQers made by then are ***' * Antichriftian unleffc it can alfo be made out ( which never can be done) that they were Antichriftiaa in the very ad of Ordination. For as a maimed man may bc^ct a perfed child, becaufe ha begets him not as maimed but as a man. So an Antichriftian Biftiop may ordain a true Minifter, becaufe he ordaines him; not as Antichriftian,but as aPresbyter,thatby divine warrant fiath authority fo to do. As Aujti* againft the Donatifts proves the validity of Biptifme by Hereticks, if chey Baptized with wa- ter in the name of the Father, Son, and Holy Ghoft, though in other points- they were Heretical. So certainly a Minifter or- dained to Preach the Word and adminilter the Sacraments ac- cording to the mind of Chrift is a lawful Minifter, though or- dained by a Biftiop in other points Antichriftian, confidering that in that one acl he is not Antichriftian ? but doth that which he hath warrant from the Scripture to do though he were not a Biftiop. The word,Sacraments,and Miniftery are the infti- tucions of Jefus Chrift. And thefe are not made null and void though the power to difpence them in fore externo be conveighed to us by corrupt Inftruraents , no more then the Scriptures were polluted becaufe offered 6y Hopkm and Phinekaf, or the Chair of Mofet defiicd,bccaufe theScribcs and Pharifccs fat in if. We rauft carefully diitinguifti (as a learned Minifter well faith) the ads of office (which have their form and being from a root or fountain without us) from the qualities of ths man that performes the office. The man may be naught, yet his office good ; and ads done by vertue of his Office, Juflk and allow- able , although the man and his religion bs naught. As for inftance; T he Divine right of the Mimfierj $f England . 2 9 inftance. A Popifh Landlord makes you a leafe of a Farme.your Icafcis uot antichiifiian, but good in Law, though he that demifedit, be for his Religion, a Papiit. A Popifti Judge dothpafleafentencein Court, which (lands good in Judica- ture hisfentenceisnot Popifo, though he that pronounced it be a* Papift ; the reafon is, becaufc the legal! fentence is not of him, ncrfrorahim,asaPapift, but as ajodge, who doth hue deliver that which he hath received from an higher root, the Law. So in this cafe, Ordination is an aft of Office received from Chrilt 3nd is not Antichriftian,though executed by one that is in other things Antichriftian.Wc do not rebaptize them that were baptized by a popiftiPrie£t,becaufe the power ofGods Or- dinance depends not on thepcrfon that does execute the fame^but upon an higher foundation, the inftitution of Chrift. Miniftc- rial afls are not vitiated or made noil, though they pifle through the hands of bad men ; But Hand good to all intents and purpofes to fuch as receive them aright^ by vertue of their Office authoritatively derived from the firft infiitution. A Bi- (hop in hisPresbyterial capacity hath divine right to ordain, and therefore his Ordination is valid, though it be granted that he is Antichrittian in his Epifcopal capacity. q>> # p -: IfaMinifter made by a Bifliopbea lawfull Minifter, why ** then did you in your late covenant abjure Epifcopacy with all j n f % its dependencies,? We did not fwearin our covenant to endeavour the extirpa- tion of Scripture Epifcopacy which is Presbytery ; but of Prela- cy ,that is, of thofc Lordly titles which Bifliops were inverted withal, and of their unj'uft ufurpation of a fole power of juris- diction and of a Majority of power in Ordination together with theit ChanceJIours and Commiflanes and the reft of the Hierarchy, But we never did and never fhalJ (by Gods Grace) renounce them as Presbyters , which by confent of all fides are by divine right, nor Ordination by them upon that account, which we doubt not but is lawful and valid, and will appear loco be at the great Tribunal. And thus we have anfwered this objection with all the branches of itv There 1 30 fas Divinum CMiftifterii Anglican^ Or, There is one obje&ion of great concerment yet behind. But before we mention it we (hall pro pofc three other Ar- guments for the Juftification of the Miniftry, made during the prevalency of Epifcopacj. Argument i. From the glorious fuccetfe God gave unto it during the raign of Prelacy. For fince our Ordination, God bath fealed to the truth of our Miniftry, and hath blcfled it with the Convcrfion of many Thoufand fouls unto God. Now that Miniftry that God doth ordinarily blefle with bring- ing forth fons and daughters unto God, that Miniftry muft needs be a Miniftry fent of God ; For God hath threatned ( as we have often faid J That a falfe Miniftry (hall not kr. 13.32. profit. And the Apoftle proves the lawfulneffe of his Miniftry, by the fuccefle it had upon the hearts of theC*- rintbians 1 Cor. 9-1,2. There are many of thofe thatcry down our Miniftry as Antichriftian, and feparate from us as noMinifters, that cannot deny but that they had their conversion ( if they are at all converted,) from us. And if our Miniftry be Antichriftian , how is thek converfion Chriftian? From the ends and purpofes for which we were Ordai- 4rgu. 3- ne( j They that were Ordained by Bifhops , together with other Minifters for no other end and purpofe v but to Preach the Word, and Adminifter the Sacraments according to the will of Chrift, are lawful Minifters of Chrift. But fo were the Minifters Ordained during the prcva 1 - lency of Efifccpacy. Ergo. He that (hall fay, That a.M'mfter that Preacheth Chrift nr.d his truths,and admmilTrcth >he Sacraments according to the mind of Chrift, is an Antichriftian Minifter, becauie of fome defects in his entrance, doth more advance and ho- nour Antichrift, then he" doth difparage or difgrace us.Mr. Bafli no friend to Evifcopd Government ) in his anfwerto r.Cav, hath thefe words. In every true Church where the Word of God is intirely preached and received, and the Sacraments for fubftance rightly adminiftrcd, there is a true The Vivineright 9ftht Uliimflrj ^/England. 3 1 true Miniftry* and a true calling to the Miniftry, though in fome things maimed and faulty. From the deftru&ive raifchiefes, and Chnrch-ruining Aty* 4. confequences that do naturally flow from this aiTertibn. For he that (hall undertake to make good this defperate propofition ( as that learned and godly man fo often cited, M juftly calls it) ThataMinifter made byaBifhop, is no B *** Minifter of Chrift, but of Antichrift , mutt alfo be forced to confeffe and acknowledge ; 1. That Mr. Bradford, Mr. Rogers, Mr. Phi/pot, Dr. Taj- l*r, Mr. Saunders, and the reft of thofe blefled Saints and Minifters, who laid down their lives in defence of the Gofpel againft Anticbnft. were Antichriftian Minifters. 2. Henullifieth and and maketh void all the Minifterial ads performed by the Minifters of England ever fince the Reformation. For if our Miniftry be no true Miniftry, then is our Baptifme no true Baptifme, the Sacrament of the Lords Supper no true Sacrament, our Church no true Church. 3 . He muft acknowledge that there was neither Church, Sacraments, nor Miniftry in the whole Chriftian World for many hundred years paft. For it is without difputc, that there was no other way of entring into the Miniftry for many hundred years in the Church of Chrift, but by the Ordination of Bifhops. 4, He muft be forced (if a Miniftcr ) to renounce his Miniftry, and take it up again from the people, who (as the old Non conformifts well fay ) have neither comman- demene nor example in all the New Teftamcnt,to authorize them to Ordain him. And by this means he overthroweth the whole Miniftry and Church of Jefus Chrift, and will be neceflltated at laft to renounce all Churches, and al| Miniftry and turn Seekcrs,as fome do in our daycs,even up- on thefc very grounds and Principles. Now then if the denying of our Miniftry during the raignof Epifcapacy to be a lawful' Miniftry be the parental eaufeoffuch horrid and defperate confequences, we doubt not: 3 2 $*s Dlvlnum Miniflerii Anglicdni y Or, not but it will be abhorred and abominated by all fober and godly Chriftians. And that our people that read thefe lines will be rooted and eftabiifhed in this great Truth. That the call to the Office of the Miniftry which fome of our Minifters did receive during the pre valency of Epif- copdej was lawful and valid for the fubftance of it, though .mingled with many circumftantial defe&s. CHAP. III. Wherein the grekt Objection a£ainft our Mim/irj At being derived from Rome, is anftoered. But the great objection ( of which we even now fpakej againft this proportion, is 3 °W, lyy^ ja^^ ^F we juftifiethclawfulncfle of Epifco- p*l Ordination, then it will alfo follow that we mutt juftifie the Ordination that is in the Church of Rome. For i£ Ordination by our Bifhops be lawful, then thefe Bifhops themfelvcs mnft be be lawful Minifters, and then their Or- dination mult alfo be lawful, and fo by confequencc it will follow, That thofe in the Church of Rome, from whom the Proteftant Minifters in the begin- ning of the Reformation had their Ordination, were true Minifters of Chrift. For if they were not, then were not our Minifters made by them the Minifters of Chrift. And if they we^e, then may a Minifter of Antichiifl be a Minifter of Chrift, and Ordination received from the 'Pope of Rome be a Scripture Ordination. Anfw. Before we anfwer to this great Objection we (hall prc- mifc this one diftin&ion. It is one thing to receive a Miniftry from the Apo- ftate Church of Rome as the author of it, another thing to receive V " The Vimnt tight of the Mimftery ^/England; $ 3 receive a Miniftry from Jefus Chrift through , the Apo- ftatc Church of Rome. Our AntiminifitriaUdvQrkrlcsjf they would argue aright, their objection muft be thus framed. The Miniftry which hath the Pope of Rome,or ( which ohjeil. is all one ) That hath Antichrift for the author of it, is Popifh and Antichriftian. But fuch is the Miniftry of the Church of EngUnd. Ergo. .We deny the Minor : For we fay, That our miniftry is Anftv. derived to us from Jefus Chrift. We arc his Minifters and his Ambaffadors. Itishe that gave Paftors and Teachers to his Church as well as Apoftles and Evangelifts.. We fay, That Ordination of Minifters by Minifters, is no Ro- tm(b inftitution but inftituted by the Lord Jefus himfelf long before Antichrift was. That our Miniftry is defend- ed to us from Chrift through the Apoftatc Church of Rome , but not from the Apoftatc Church of Rome. And that this great obje&ion (which fome fay is unanfwerable ) .muft of neceffity be fummed up into this argument. Thofe Minifters which ftand by an inftitution of Chrift OtjtR* defcending to them from the Apoftles through the anti- chriftian Church of R&me, are minifters of Antichrift and not of Chrift. But fuch are our Minifters , Ergo. - r But here we deny the Major as ntterly falfe ; We fay, ***!• That thcMiniftry which is an inftitution ofChrift,pafllng to us through Rome, i s not made null and void , no more then I / the Scriptures, Sacraments,or any other Gofpel- Ordinance which we now enjoy , and which do alfo defcend to us from the Apoftles, through the Romijh Church. Now that this great Truth fo neceffary to be known in thefe dayes, may be fully made out to our refpe&ive Con- gregations , we (hall crave leave a litle to enlarge our Felves in the proof of it, and (hall for this end offer thefe enfuingconfidcrations to be fcrioufly weighed by all that fear God amongft us. F f That 34 $*s Divimm Minifterii Anglic m^ Or, That the Lord Jefus hath ^ivcn the Miniftery to the Eph, 4. ii,i2. Church to continue till roe all come to the, unity of the faith, and 13* of the knowledge of the Son of God ^ unto a perfect man unto the meafurtoftheftatureofthefulneffeofChrift ; which will never be till the day of judgement. And he hath promifed to be with the Apoftles teaching and baptizing alway even unto the end of the fVorld ; which muft needs be underftood of Match. 18. 20 them and their fucceflbrs. He hath promifed that the get es Math.1*. i». j Ml ^ 4// mt prgvail again p the church (which Mr. Hooker Mr. Cotton and others, expound of the univcrfali "°c°. 11. viflb,e Cfi urch cxifttng in its particulars) The Apoftfc Paul alfo faith,That the Sacrament of the Lords fupper is to be obferved, and to continue till the comming of Chrift. And i.Cor.ix. 2 t hat glory is to be given to God by Chrift Jefus in the Church [V< Transits ytvi<*n^ throughout all generations and ages* It is alfo prophefied concerning the Kingdom and 1J# Government of Jefus Chrift, both inviiible and vifible, that Ep 3 * ' it (hall abide to the end of the world. Luc. 1. 33. lfaiah 9 6.7. By all thefc texts, it is evident, That there was, is, and fhal) be a true Church, and a true Miniftery prefer- ved by Jefus Chrift, even unto the end of the World. How can glory be given to God in the Church throughout all ages, if there ihould be an age in which the Church fhould be utterly loft ? How can the Sacrament be continued in the Church till Chrift come, if there were fo many hun- dred years in which there was no true Miniftcry ? How can it be faid That Chrift is with his Miniftcrs alway even un- to the end of the World, and that the gates ofbellftiall not prevail againft the Church, and thatthere is no end of Chrifts Government, if during all the raignof Antichrift, there was no true Church-ftate in the world , no true Ordi- nance, as fome fay , no true Miniftery ? And therefore though we fhould not be able to tell how the Church and Minilf ry was preferved in the midft of that great and gene- ral Apoftafie that hath been in theChriftian World; yet notwithstanding wc ought to believe that it is fo, becaufe Chrift hath faid it (hall be fo, and heaven and earth (hall paffe The Divine right if the Mint fit j of England. 3 5 parte away, but not one title of Gods word (hall parte away. Mr.Bartlet t in his Model of the Congregational way,fpends the mod part of a Chapter to prove That the cflcntials of a Church-ftate together with the Officers,Ordinances and ad- miniftrations thereunto appertaining, hath, and (hall abide for ever in the World. This he proveth both by Prophe- iies, promifes, and precepts of Scripture, and alfo by divers Mr. Martlet* rcafons. The fame task is alfo undertaken by Mr. Pfo7*p/ *J- £ ofWatcrtown.ii\iV^-£^/^-but for brevity we forebear ^.^ ™!|P* tranferibing them. Lambert. We read Revel 12. of a great wonder in heaven, a wo- p. 144,147] man cloathed with the Sun &c. This woman rcprefents the Chriftian Church, (he is perfecuted by the heathen Em- pcrours and overthrows them by the blood of the Lambe,' and by the word of her tcftimonie and bynotlovingher life unto the death. Afterward (he is perfecuted by Antichrift, and then (he flies into the wildernefTe where (he hath a place prepared her of God, that they (hould feed her a thoufand two hundred and threefcore dayes Verf.6. and (he is faid to be nouriftied in the wildernefTe for a time, times and half a time, from the face of the Serpent ,vcrfe 14. Note here. 1. That by the 1260 daics , and a time , times, and half a time,is meant the whole time of Antichrifts raign. 2. That the Church during the whole raign of An- tichrift (hould be in a fad lamentable and WildernefTe con- dition. 3. That maugre all the fury of the ten- headed, or two-headed bead, yet notwithftandingthe Church of Chrifi: (hould be preferved and kept fafe.For there were two wings of a great Eagle given unto her to enable her to fly into the WildernefTe where (he is fed and nourifhed 42. Moneths. And all this is to be underftood not onely of a Church entitative,or a Church without Officers, but of a Church inftituted or Minifterial, a Church adminiftring Ordinan- ces. For this woman is not onely kept alive in the Wilder- nefTe all the time of Antichrifts raign, but (he is fed and hoh- h/hedby Gofpel-Adminiftrations. She is fed by the Two witAefics(forthe prophefyingof the witneflcs iscontem- F f 2 porary ; 3 6 f*s Divinum Miniflerii Anglic am , Or, porary with the womans flight into theWildernefTe)Even as £Um was nourifhed in the WilderneiTe and kept fafe from the fury and rage of Jezebel. And as Gpd rcferved 7000. that had not bowed their knees to Baal See. and by good Obadiab preferved an hundred Prophets of the Lord alive alt the time of lAhabs bitter oppofition againft them t Even fo was the fVoman y that is, The Church of Chrift, referved and nouriftied by the Ordinances, Scriptures, and Miniftry of Chrift, ( though in a WildernelTc- condition) all the time of Antichrift's prevalency. The like to this we read of in the 1 1. of the Revelation, where we have two things very obfervable for our purpofe. The one concerning the Temple meafured,and the outward Court unmeafured. The other concerning the two Wit- neffes. 1. Concerning the Temple meafured and the outward &*n.ii.i,i. Court unmeafured. The outward Court was to be left out or caft out;, to wit, as prophane, and that which God will make no account of; It was not to be meafured, but to be given unto the gentiles ( that is the Antichriftian party ) to be trod under foot, forty and two Moneths; that is, all the time of Antichrifts raign. The meaning is, ( as Mr, * Mede well obferveth ) That the Antichriftian Apoftafk Hcatheniffti which he calls redivivus Ethnicifmus) {hall prevail over rcvivod. the Chriftian Church, and fhall bring in a new kind of Idolatry inco the places where the true Religion was pro- fefled. But now the Temple and the Altar, and they that wor- (hip therein are to be meafured with a divine reed. This meafuring is an allufion to jEs^.40. 1 . &c. where the Tem- ple, with all in it, was to be meafured by Gods appoint- ment, to fbew, that that building was of God. So muft the true Church of Chrift under Antichrift be meafured, that is, kept pure from Antichrift's Idolatry, walking exactly according to the Rule of the Word, and alfo kept fafe from Antichrift's rage and fury. 1. Note here, That though the outward Court was gi- ven r he Divine right of the Mini ft er f ef England. 37j _ ven to the Gent iles to be troden down, yet the Temple with the worfhippers therein was not given. 2. That during the prevalency ofAntichrift,theTemple and Altar and worfhippers therein, that is, a true Church, and a true Miniftry, and true Gofpel-Ordinances,are preferyed and kept fafe. While the outward Court is worfhipping the Beaft, the true Church is fervingGod according to his Word, as in the inner Court of the Temple. Our Englilh Annotations fay,That by the meafuring of the Temple and altar , and the worfhippers therein, is Jignified, I . The fewnejfe ef the true Chriftians under Antkhrifl, in compa- rifon of the Idolatrous, ones as the Priefts and Levites , that ^q of Shipped in the inner Court, ^9 ere fe^o in comparifon of the peo- ple that worfhippedin the outward. 2. That Gods people, while Antichrifi raged, fheuld have a place in the Wilder ne^e where they might ferve Cjod according to his VeM, as the J ewes offered Sa- crifices on the alter in the Temple^ and which fhould be for f*fetj, as aSancluary unto them, Ifai.8.14. Ezek.Ii.16. Therefore Temple ', and altar, and worfhippers, and all are meafured. So Jerusalem is meafured after the captivity, that it may be inha- bited again. Zech. 2.1,2,3,4. &c. 2. The Second thing obfervable is concerning the two Witnefles, who are faid to Prophefie in fackcloth 126* dayes, that is, all the time of the raign of Antichrifr. By' the Two WitncfTes in general are meant Omnes Veritatis di- vinaintapretes & afjertores ( faith Mr, UMede ) All the In- terpreters and allertors of divine truth, qui fccdami/lam & lachrymabilem Ecclefi aChriflicontaminationem affiduis quere- las deferent &e. whofhouidby their daily complaints be- waile the foul and lamentable pollution of ChrifVs Church. Thcfe Witnefles are faid to be two forthefew- ncfle of them, and becaufe two witnefles were fufficient to confirm any truth, and a Mb inaWufion to Mofes and Aaron intbe Wildemefle, To Elijah and Eli/ha when the Ifrae- lite s worfliipped the Calves, and Baal; To Zerubbabel and Jehofhua in Babylon, and after the return of the Ifraelitcs from captivity. For* 38 fas Divimm Minifierii Anglicani, Or, For our parts, we conceive that by the Two witnefles in a more efpecial manner are meant the True Minifters ofJefusChrift who are called Witnefles of Chrift, Aft.i. 8. and whofe proper Office it is to bear witneffe to truth and holineflc, againft all the Herefies, Blafphemies, Idola- tries, and ungodlinefle of Antichrift. Now thefe two wit- nefles are faid to Prophefie (though cloathed in Sackcloth) all antichrifts reign, which is a clear and demonftrative ar- gument to us, That there hath been a true Miniftry, pre- served by God from the beginning of the Chriftian Church Dr 'i^u ,w ! y even to this very day, notwithftanding the great and uni- SfeMi vcrfal A P ofla 7 that hath been in ic - And our lcarn « d Bifhop 'vjher Proteftants in divers Books have given us a Catalogue of defuccefione the faithful Minifters of God, and other godly men whom Efrt- the Lord raifed up in all ages of the Church to bear wic- SimdnBerkkck n efle againft the growing and fpreading abominations of Evidence." Antichriftianifme in the Chriftian World. CMtalogusTe- 3- The third thing we offer to confideration is . To dim rtritatis. befeech our people, accurately to diftinguifti between the Church of Rome and the Antichriftianifme of the Church of Rome, as between a man and the Plague-fore that is up- on him 1 and between a Field that is full of tares , and yet hathfome Wheat in it. It is certain that the Church of Rome was a true Church in the Apoftles dayes when the faith of it was fpread throughout the World , and it is as certain that afterwards by little and litle it apoftatized, till at laft Antichrift fet up his throne in that Church. And yet ftill we muft diftinguifh between the Church , and the Apoftafieof it ; between the Corn and the Tares thatareinit. Thus the Apoftle feerns to do, zTheff.z.^. where he puts a difference between the Temple of God, in which the man of fin (hall fit as God, and between the man of fin fitting in this Temple. The man of fin isno part of this Temple of God, but as a Plague of Leprofie in- fefting t defiling, and polluting it. But yet the Temple of God ( which is his vifible Church , as appears from 1 £V.3« 16, 17. Revel. $,11, Revel. 11. 1,2. 2 CV. 6.19.J doth The Divine right of the LMiwftry of England. ?9 doth remain where the man of fin fits, even as the Church of Per gamut did, where the feat of Satan was. And Rcvsl. 1,15; though we renounce the Antichriftianifmc which pollutes the Temple of God, yet we do not renounce the Temple it felf. This is that which fome of our Divines fay : That we dif- fer no more from Rome then Rome differs from it feif, and from what it was in the Apoftlesdayes, neither do we re- fufe any Do&rine that they hold,fimp!y becaufe they hold it, unlcfle it can appear to us, that that dodrine is part of the Antichriftianifme ofthat Church, The Religion of the Church of Rome, is like a peece of bread mingled with a great deal of poifon. They hold many truthes, but then they poifon them by their Heretial additions. They hold mod that we hold, and their Apoftafie confifteth rather in adding to the truth, then in detracting from it. They hold the Scriptures we hold, but they add Apocryphal to the Canonical Scriptures. They hold Chrift the Head of the Church, but the Pope alfo. They hold Juftificacion by Faith as we do, but they add JuiMcation by works alfo ; They hold praying to God, but add praying to Saints; They hold two Sacraments, but add five more &c. Thus their Religion is bread and poifon mingled together, and whofoever living amongft them can feparate the bread from the poifon , (hall find bread enough to nourifh him unto eternal life. Andthereafon why we feparated from them, was be- caufe they would not fuffer us to eat the bread unlefTe wc would eate the poifon alfo. Even as a man that is drink- ing a cup of Wine, and another comes and putsaToadc in it, and will not fuffer him to drink the Wine unlefTe he will drink the Toade alfo. This was our condition : Un- lefTe we would lwallow down all their Antichriftjan addi- tions to Gods Word, they would not fuffer us to live amongft them, and hereupon we feparated, and may jaftly be faid to be nonfugitivi^ ftcijugati, Not withdraw- ing, but driven away. And which is very obfcrvable • When. 4° 9^ Divinum Mmlflerii Anglic im^ Or, When theProteftant Churches did feparate,they did noc cred a New Church but reformed a corrupt Church. And therefore ours is called The Protectant Reformed Religion. Not,A New Religion. We take away their hereticall fu- perftrudions, but ftill keep the Truths which they hold^ We put away the poyfon, but keep the bread; We take out thctoad.butyetdonoc fling away the Wine ; We re- move the rubbifh of Antichriftianifme, but yet we do not re- nounce any thing of God,or of the Scriptures that is yet re- maining fincere in that Church. All this we the rather obferve,that thereby we might heed our people of that great cheat that is now put upon the Saints of God in this Nation, in crying down all the truths of Jcfus Chrift, as An- tichriftian , and fearing people from the dodtine of Chrift by perfwading them to avoid Antichrift. There is hardly any Truth of Chrift but it is charged by fomc or other in our unhappie dayes to be Antichriftian . Thut. i. The Dodrine of the fouls Immortality was, excogitdtd ab Antichriftoadflabiliendamjuam cnlinamper fittum Purga- Thefts CY.ico- torium\etirtvocatioftem§an£lorum, Invented by Antichrift vidimpreff*. to uphold his Kitchin&c.asis faid by the Cracovian-So- cinians. And in the Book called Mans Mortality it is faid, M That the moft grand and blafphcmous herefies that are in ct the World,the myftery of iniquity, and Kingdom of Anti- " chrift doth depend upon this dodrine of the Souls immor- tality. 2. The Dodrine of the Trinity is faid tobeadpdrine that hath Antichrift for the author of it. Z an chins inrtfpon- fionead Arianos* 3. That Chrift is God coaequal and coaeternal with the Father, this alfo is called antichriftian dodrine. Sic cU- mat tsfntichriftttt. So cryeth Antichrift, fay the Arrsdns; Zancb. inrefponfione dd Arianos, 4. The dodrine of the Magiftrates power in punifhing Antichriftian herefies and blafphemies(which the Scripture faith will be the way by which God will at laft deftroy Antichrift) The Divine right of the Minifiry ^/England. 41 Antichrift) is fa id to be Antichriftian, Thus Blackwcod'm his (terming of Antichrift. * 5-TheDodrine oflnfant-Baptifme is alfo called Anti- chriftian. 6. The Doctrine of humiliation* Repentance, San&ifica- tion, and of good works, done out of obedience to Gods command, is antichriftian, as fay the Antinomians, And who knoweth not, That the very places where we meet to worfhip God, and the worfhip which we perform in thofc places, and that our Government of the Church by lefler and greater Synods, is called Antichriftian ? And therefore it is no wonder if our Miniftry be alfo fo called. For we are now come to that height, Th at there are fome that renounce all Churches as Antichriftian, even thofc Church- es themfelves that renounce us as Antichriftian. And thus by the great fubtlety of Satan under the notion of avoiding AntichrilHanifme there are many people tumbling down apace to direft Athiefme ; and arc brought to renounce Chrifthimfclf, left therein they fhould comply withAnti- chrift. And therefore we earneftly befeech [and inrrcatpur refpcclive Congregations not to be affrighted at the bug- bear word *^michri(tian or Popifh. But to examin, Whether che Charge be true, and to renounce whatfocver is truly Antichriftian: But to take heed that they be not frighted from Chrift and from his Ordinances,and Govern- ment, & Worfhip,& Miniftcry under the notion of renounc- ing Antichriliianifmc. So much for the third cooiideratior; thefe three firftconfiderations are more general. We ihall now apply our felves more punctually to the anfwer of the gteat Obje&ion, and defire ic may be confide. red. Confid. 4. In the fourth place.Tbat it hath pleafed God out of his infinite Wifdom and providence to continue the two great Ordinances of Baptifme and Ordination found for the fnbftantialsof them in the Church of Rome even in their grcaceft apofticy. We deny not but they have been ex- ceedingly bemudded and corrupted, Baftifms with very G g many 42 $*s Divinum Mim/terii Anglican^ Or, many fuperftitiou* ceremonies as of Oyl, Spcttle, Crofting* &c. Ordinatiin with giving power to the party Ordained to make the body of Chrift &:. But yet the Subftantials bavc been preferved. Children were Baptized with wa- ter in the name of the Father, the Son, t and Holy Ghoft- And the parties ordained had power given them to Preach the Word of God. Now the Proteftant Religion doth not teach- us to renounce Baptifme received in the Church of R$me y neither is a Papift, when converted Proteftant, re- baptized. Nor doth it teach us (imply and absolutely to re~ nounce Ordination ; but it deals with it , as the Jewes were to do with a captive maid when they had a mind to marrie her. They muft (have her head and pare hernailes, and put the raiment of her captivity from offher, and then cake her to wife. So doth the Proteftant Reformed Re- ligion. £tt*iix.i»< it diftinguiftieth between the Ordinances of God and the corruptions cleaving unto the Ordinances. It wafheth away all the defilements and pollutions contracted in the Church of Rome both from Baptifme and Ordinati- on,bnt it doth not renounce either the one or the other, i. Becaufe they are none, of Antichrift's pofts or Anti- chrift's inventions, but are the inftitutions of Jefus Chrift, and were in the Church of Rome long before Antichrift fat there. 2. Becaufe they have been preferved found for the fub- ftantials and eflcntials of them, And the truth is he that renounceth the one muft needs renounce the other; which were well if fome of our diflenting Brethren would fcrioufly coniider. Now that this Pofition may not feem ftrange, we will a a little compare the Apoftacy oftheio. Tribes with the Apoftacyof the church of Rome. The 10. Tribes did not onclyworlhip God after a falfe manner by fetting up their golden Calves in Ban and Bethel x but afterwards in the raign of Ahab they directly worshipped falfe Gods, and fee «p Bad in&Afbtarotb, and fell away wholy from the true God; The Divine right §fthe tJUini/lrj o/England. 4$ God; and yet notwithftanding all this, when the Prophet came co anoint Jehu , he faith onto him. Thns faith the Lord God of Ifrael 9 Ihave anointed thee King ever the people of the Lord, evenovtr Ifrael Here note, That *•*•*. *• they are called the people of God notwithftanding their Apoftacy. And the Oxdinance of Circumcifion,which was retained amongft them in this their Apoftacy,was Gods Or- Exod I2< ■ dinance and they that were circumciled under that Apofta. 44 . 4 8. cynotonely did not renounce their circumcifion,but had 1. Cbron.jo finned againftGodif they had done it, and were according- 18. 19.10, ly admitted to the paflcovcr by Heztkph as truly circumci- fcd. For Gods Ordinances are not to be renounced for mans Corruptions cleaving to them, but the corruptions arc to be removed and the Ordinances embraced. And afterwards in Chrifts time it is evident, that the Of- fice of the Pricft and the High-Pried was exceedingly cor- rupted. They came ordinarily into their office by bribery, & fadion. And .as many learned men think there were Two high Priefls together(A*»*f and C*iaph*s)\xhcn Chrift was cruciflcd.Thc Pricfts and High-Priefts had their chief ftroak in the Crucifying of Chrift. And yet wcread John 11. 15 Caiaphas is owned by the Holy Ghoft as high' Prieft&c Ad. 23. when Paul faid to the High Vrieft , God toil! fmite thee thou ^hitek "ball &c . and they that flood by faid, Re- vilift thou the High- Pried > Paul anfwered, ltoift not % Brethren , that he was the HighPritfi . For it is written, Thou pjtlt not ffeakjvil of the Ruler of thy Peeple. Here alfo Paul as many think, acknowledged him as an High-Priefr,though the Priefthood at that time was tyran- nical, heretical, and they came by molt unjuft wayes into their places and offices. From all this it appears; That corruptions cleaving to Gods Ordinances do not null Gods Ordinances. That we are not to renounce divine Ordi- nances becaafe of circumftantial defilements annexed to them. That Baptifmc and Ordination were found for the fubftance in the Church of Rome, and therefore to be re- formed , but not renounced. Ggz S. 44 $ Us Divinum ^Minifitr'ti Anglic am. Or, 5. The fife thing we dcfire may be considered is. That it is no difparagementtothe prcfent Mini (try of the Chwch of Englandto fay, That we receive our Miniftry from Chrift and his Apoftles;- and from the Primitive Churchcs > through the impure and corrupc Channel of the Church of Rome. For, 1. It was no difparagement to JefusChrift that be received his humane nature from Adam through many unclean chan- nels, as Tbamar, Rah*b, Beth/bebth, &c. 2. It is no difparagement to the holy Scriptures of the old Teftament, that the Chriftians received them from the Church of thejervet even after they had crucified that Chrift who was the center of the whoic Old Teftament. Nor is it any difparagement to the Old and New Tefta- ment, that we receive them as delivered to us by fuceffion from the Apoftles through the Church of Rome, although that Church by their corrupt Gloffes and Interpretations had much depraved and corrupted them. 3 . It was no difparagement to circumcifion that it came from God through the hands of Idolaters unto Chrift and his Apoftles : Nor to Baptifme,that it comes to us from Chrift through the Antichriftiatr Church of Rome ; info- much as many of thofe that renounce Ordination do yet retain their Baptifme, though it may be eafily made to ap- pear that it was as much corrupted as Ordination. 4. It is no difparagement to the Ordinance of Marriage, that many have been married in the Church of Rome , and married with all the 'Popi/h Ceremonies ; yet we never heard of any that have renounced their marriage as un- lawful, becaufc folemnized in the Church of Rome, which yet notwithftanding doth hold Marriage to be a Sacrament in a proper fenfe and have many corruptions in their way of marriage, and yet it is by the Law of God and man, va- lid for the fuftance of it. jer.2721 a. 5- It was no difparagement to the Veffels oftheTcm- S«.5.i4 t ij. pic that they had been 70. years in Babylon, and abufed and prophancd by Tteljhazzar , who in contempt of the Divine right of the CMimftrj of England . 4 5 of the God of Heaven drank Wine in thofe holy, and con- Ez;ay.i4 fecrated Veflels ; for afterwards jthe Ifrtelites made no fcruple of receiving them, and reftoring them to the Tem- ple. This is the fife confideration. 6. The fixt consideration is; That the receiving of our Ordination from Chrift and his Apoftles and the Primi- tive Churches" , and fo all along through the Apoftate Church of Rome is fo far from nullifying our Miniftry, or difparaging of it, that it is a great Strengthening of it whcnitfhall appear to all the World, That our Mini- stry is derived to us from Chrift and his Apoftles by fuc- ceftion ofaMiniftry continued in the Church for 1600. years. And that we have 1. a lineal fucceflion from Chrift and his Apoftles. 2.Notonelya lineal fucceflion but that which is more, and without which the lineal is of n6 benefit, we have a Dodrinal fucceflion alfo. We fucceed them in Preaching the fame Dbdrinethac they did deliver to the Churches. The Papifts boaft much of a lineal fucceflion , but they want the Dodrinal. They fucceed the Apoftles as darknefle fuccceds light, and as Manajfeb fucceded Hezekiah. But this is the happinefle of the prefent Miniftry , That we have both a lineal and dodrinal fucceflion from Chrift and his Apoftles. But doth not this difcourfc of ours, (when we fay, That °^i ' rt * theetfennals of a m*0hw«b**rf true Miniftry, and that Baptifme arid Ordination for the Subftantials of them were p'referved in the Church of Rome during the pre- valency of Antichrift ) m&k^Rome to be a true Church of Chrift. There are indeed fome learned Orthodox Divines That An i w ' fay, That the Church of Rome is Fere Ecclefi*, though not ' Vera Ecclefia, is Truly a fourch, though far from being a true Orthodox fturcb. There arc others that fay,Thtft till the laft'Councel of Trent the Church of Rome remained * a true Church for the eflentials and fubftantials of it, and then it ceafed to be a true Church. The Scripture faith, That Antichrift fits in the Temple of God 4$ $us Divlnum Mini fl mi Anglic Atri, Or, God, though he be no part of it (as we have formerly faid J no more then Satan who had his feat to Tergam** was part of the Chnrch of Pergamsu . But for our parts we conceive we are not at all forced by any thing that we have faid to entermcddle with this Con- troverfie. For it doth not follow, That becaafe Ordina. tion, which is an Ordinance of Chrift for the fubftanccof it, was preferved in the Church of Rome* that therefore the Church ofRomje is a true Church, no more then it .ollewcth That a Theefe having the goods of an honeft man in hit houfe, which he hath ftolen, (hould thereupon be account- ed a True man. Surely The Theefe is ftill a theefe. And fois Rome ftill the Mother of Harlots, notwithstanding her poflefiing the Eflentials of Ordinuion and Baptifme. Even as Babylon of old , ( A type of Rome was Babylon ftill and far^irom being the Church of God i although it had the Veffels of theTemple with her:So is theChurch of Rome ftill an AntichriftianChurch,:n>tf ^Mother of Harlots And abomina- tions of the earthy although it hath had the Eflentials of a true Miniftry by Gods overruling providence continued in her. 7. The Seventh and laftconfideration doth more imme- diately concern the Miniftry of England, and it conliftech of three branches. 1. Thatthefirftconveriionof the Engliih Nation from Heathenifme unto Chriftianicy did not proceed from Rome % lib i; pa« u but from Hitr*fa!em. Mr. f^ an d'Dr. John white have &c. learnedly demonftrated out oftswSkand fundry other Au- whitts way to thors, who affirm that Britaine received the Gofpelinthe the Church t i me of Tiberius the Emperour, under whom Chrift was ! Scd. 49. crucified, from fome of the Apoftles , or fome Apoftoli- cal men. It is moftly received , that Iofeph of Arimathea was fent by Philip from France to Britaine about the year rert.adv.iK- 63. and laid the firft foundation of the Chriftian faith fyltamvum amon g ft us - To chis Tertullian atteftcth in his Book inacceJJ'ARoma- againft the IeVees. And therefore it is a faificy for Rome to nis locM cbrifto challenge the conversion of the Englifh Nation, and vtrb fubdita. no lefle abfurdity for us to derive our fucceflion from them. That ?ht Divine right ef the LMiwftrjof England. 47 2. That the Churches of England in their firft Plantation were rightly gathered and conftituted, as being planted by the Apofties or men Apoftolical. And that true Chriftiani- ty after it's firft fettlemenc in Britaine was never wholy cx- tfaguifhed, but hath continued from the very firft Planta- tion of it, to this very day. This Dr. White proveth againil: thePapifts in his way to the Church, §.49. Where he fheweth; That the Faith continued herefrom King Lucius to the coming of Anfti/t the Monk, whom Gregory fent hither 600. years after Chrift; who when he came found divers Britaine Biftiops and learned men, with a Monaftery at Bangor who did oppofe Arrianifme and Pela- gianifme , and the pride of Auftin the Popes Ambafla. dor. 3. That during the raign of Antichrift here in Eng- land, God refcrved unto himfclf many Thoufands that ne- ver bowed their knees to Baal\ as appears in the Book of Martyrs. And amongft others he raifed up Mr. VVickltjff^ and made him a great and famous inftrument of Church- reformation. Our London Divines in their Appendix to the jus divimtm of C hurch government prove out of good Authors, that in this t hurch of England the corruptions which the Church of Rome would have, introduced about Ordinations of Minifters and other Ecclefiaftical affairs, were withftood, and oppofed by the Kings of England, &c So that if the whole be well confidered , it will puzzle our Antiminiftcrial adverfarics to prove that the Church of England was beholding to the Church of Rome for either the firft plantation, after reformation, or continuation of the Gofpel, Church and Miniftry therein, from the begin- ing to this day. We will conclude this consideration , with the remarkable fpeeches of two NeVs> England Mini- fters. The firft is Mr. Philips of fVAtertoVon, who having proved. That England was not beholden to Rome for its firft con- verfion, nor after reformation, at laft hath thefe words when 4^ J-us Divinum Minifttrii Anglicani, Or, " When it plcafcd God more fully to clear up the light of C| his Gofpell in this Nation, fo as many thoufands were ? redeemed from amongft men Antichriftian,and were made ■ the firft fruits unto God and the Larhbe, TheChurch- " Hate was not eflentially altered all this time nor were "chefe-firft fruits unto God, New conftitutcd Churches, •'but members of fome Churches,clearing tbemfelves from li corruption, and by reformation recovering tbemfelves ' - out of a defperate difeafed condition , into a more health- • c fuland found cftate. In which courfe thcLord.'went on 41 mightily in many places , efpecially after Lathers time, "yea even in England,fometbingby Henry the 8 h more by f< Edward the 6 h - and Queen Elizabeth, who did not confti- * tute new Churches, but reformed the Churches deeply *' degenerated from the firft conftitution and the pure " ftate thereof; as they did the like in the (late offudah of- • { ten, fometimes better and more fully, and fometimes not fo " fully in thedayes of the Judges, David, Afa, febofid- " pbat, Htzekiah >Ioft*h, Ezra, and Nthtmiah. The other is Mr. Cotton in his way of the Churches of Chrift in New-England Chap. 7.Pag.IlJ. where he faith: '•Four things, we obferve in the State of the Churches in " England which make way for Reformation amongft "them. Firft, the Efficient inftruments of their firft planta- tion , which were either Apoftles , or Apoftolicall %< men, whether ^Philip, or lofephof Arimathea,or Simon Ze- 4< lotei, as any of our Countrymen may read in Mr. Foxe's % \ Book of Ads and Monumcnts,in the beginning of it next *' after the ftory of the ten pcrfecutions, out of Gildas, l< Tertullian, Origen, Beda, T^jcephorus ; which being fo, we » c cannot but conceive, , the Churches m England were " rightly gathered, and planted according to the Rule of 4t tbeGo(peI; and all the corruptions found in them fincc " have iprung fromPopifh Appftacy in fucceeding ages,and "from want of through and perfed purging out ofthac "leaven in the late times of reformation in the dayes of our T he Divine right of the Miviftery ef England . 49* ,l our Fathers. Sothatallthe work now is, not to make, "them Churches, which were none before, but to reduce ''and reftcre them to their primitive inftitution,&c. And thus we have at laft finifhed our fevcral considera- tions, in anfwer to this great Objection, and (hall here put an end to our firft Propofition, to wit, That the Call to the O ffice of the Minifrry, which fome of our Minifters did re- ceive, during the prevalcncy ofEpifcopacy, waslawfulland valid, for the fubftance of it,though mingled with many cir- cumftantiall defeds. We have proved it by arguments drawn from the principles of our adversaries, and alfo from our ownc principles. We have indeavou- red to give full fatisfadion to all the Objections that are brought againft it : We had thought to have given our people a fummary recapitulation of thechiefe heads of this large difcourfe, but becaufe we have been overlong ( we feare) already, we (hall forbeare it, and conclude with that faying of the Apoftlc, Confider what fte have [aid, and the* Lord give jbh underflanding in all things. CHAP. I V. Containing the 2. Propofition, and proving it by clearing from Scriptures , and other Teftimonies y tbat a Bijbop^ and a Prefbjter are all one. T s Hat the call to the Office of the CMiniftrj % which our pre- p - 1 fent Mir.ifters doe noVt> receive fince the abdtjbing of Efi- ro i°* % * fcopacy is latofull and valid. Or this you muft know,that this way of making of Minifters doth not eflcntially differ from the former, but is the fame for fubftance, one- ly this is more purified, and refined and agree- able to Scripture- pattern. The former was by Bifhops that did claim a greater power in many things then H h was 50 £*s Vivltmm Mlnlfleril Anglic dni, Or, was due untothem by Scripture; this it by Bifhops alfo, but they are Scripture- Bifhops, that is Presbyters. There arc forae among us ( and thefe not a few) that do (o Ido- lize a Bifhop over Presbyters, as that they affirm all Ordi- nations to be null and void, that are made by the Presbyter Bifhop, without a Bifhop over Presbyters. For their fi- tisfaftion (ifpoffiblc) and for our own peoples edification and inltru&ion, we will briefly undertake two things. i. To prove that a Bifhop over Presbyters is an Apocry- ptiall, not a Canonical Bifhop, that a Bifhop and a Presby- ter are Synonyma'srn Scripture. 2. We will fpeake fomething about the Antiquity ofE- pifcopall Government, and concerning the judgment of the antient C hurch about it. i. We fhall undertake to prove, That according to the Scripture pattern (which is a perfect rule both for dodrine and government ) a Bifhop and a Presbyter are all one, notonely in name,bnt in office. And that there is no fuch Officer in the Church Ordaiited by Chrift as a Bifhop over Presbyters^ This appears evidently, i. From77/«/i. 5. 7. where the Apoftle leaves Titus in Creet to ordain Elders in every City, and then (hews how thefe Elders are to be qualified, and adds the reafon of his advtfe ; For a Bijbof mufl be bUmehfs. This For is dtlioKoyrnhv orcaufall, and fheweth clearely not oncly the Indentity of nsraes, but of office between an Elder and a Bifhop, otherwife his argument had not onely been a falfe reafoning, and failed in forme, having foure termes, but in truth had been no reafon at all. If a Chancellour (faith Smettymt.ms) in one of the Uoiverfities fhould give order tohis Vice-Chancellour to admit none to the degree of Bachelour in Arcs, but fuch as were able to preach or keep a D : viaity A^t;(F#r BAchonvrs in Divinity mttft be fo;) Whatrei'on or equity were in rhrt ? c »o if Paul leaving Titus as his l*cum unsns (as it were} in i *c for a feafon fhould give order to him not to admit any to be an Elder but one thus and thus qualified, becaufe a Bifhop muft be fo The Divine right of the Mwiflery ^/England; 5 1 fo. Had a Bifhop been an Order or Calling diftinft frpm f or fuperiour to a Presbyter, and not the fame, this had been no more rational! or equall then the former : Therefore under the name of Bifhop in the feventh verfc, the Apofile muft needs intend the Elder mentioned in the fifth verfej To this purpofe fpeaketb, Cjerrard de Lfttiniftcrio Eccltfiafti- co, Ex hoc loco manifeftum cofdem did, & fuiffe Epifcopos qui dicebantur, & erant Presbjteri, alias nulla joret in text ft Jpoftolico come x 10 1 quam tamen particula d, fliokoyinn [ y*p ] diferte ponit, guaenim mpJat* hac foretf Illi conftituendi funt Treshjterii quifunt fine crimine, quia Epifcopum,cu\us Oflici- u?n,poteftas,jarifdiclio & gradus differ t a Presbytero,oportet ejfefine crimine : From this place it is wamfefl that the fame were called, and were Btjleps, who Were called, and wen Pres- byters, otherwife there Would be no connexion in the Text of the Afoftle^hkhjetthe caufali particle [_fer~] evidently makes cut. For what jurMure of reafon would be in this} They are f be made Presbyters Who are blameleffe, becaufea Bifhop, Whofe office, power, jurifdttlion, and degree differs from a Presbyter, ought to blameleffe. 2. The fame ismanifefted, e^T^f. 20. 17. 28. Paul fends ft om <*Milctum to Ephefus, and cals the Presbyters of the Church, and this he doth when he was to leave them, and never fee their faces more, vcrf 38. To thefc Elders he faith, Take heed therefor e unto your [the /, and to all the fleck \ over Which the Holy Cjhoft hath made ;/ou over-feers ( or as it is in the Cjretk? Bifhops ) to feed the Church of God, which he hath purchased with his oftn blood. From hence we gather. 1. That Elders are called Bifhops. And notonelyfo, But, 2. That the Apoftle gives the whole Epifcopall power unto them, and chargeth them vomdivuv which fignifieth to feed; by government as well as by life and doctrine : ^ mJ ' *' * 7 * If it belongs to Bifhops to ordain Elders, and to exercife _* jurifdi&ion inforo externo, theq this alfo belongs toElders; for they arc Bifhops, and their duty is, If****** & et. J. i, 2. The Elders which are among joh I exhort who Mm alfoan Elder- and a Veitnefs of the fufferings of Chnft, &c. Feed the flocl^ofCjod which is among jou, taking the overfigbt thereof, (or (as in the Greek, ) performing the Office ofa Bifhop over the flock of God) not by conftrainc but willingly,not for filthy lucre, but of a ready mind. Here again obferve, 1. That the Apoftle cals himfclfe a Presbyter, and fo doth John 2Epiftlc 5 and 3. Epifllc, verf. 1. and therefore the Presbyters are the Succcflbrs of theApoftles. 2. That Presbyters are called Bifhops, and that they have not onely the name but the Office of Bifhops given \o them; for their work and office is, kwtoT&vjyToifjuiwv The Elders are not onely c^o™, as ic isfaid, Aft. 20.28. But here they are commanded s^wJT^f, which is to per- form all thofe Offices to the Church, which belong to a Bifhop, which are to preach, ordain and govern,. &c. 4. We argue from 1 Tim. 3. where the Apofrle makes but two ftanding ordinary Officers, for thefervice of the Church, Bijhofs ani Deacons : And therefore after he hath fct down the qualification of a Bifhop, he prefently pro- pounded the qualification of a Deacon, not at all intcr- pofmg the qualification of a Presbyter, thereby giving us to underftand, That a Bifhop and a Presbyter are all one in Scripture language. And from hence we may fafely argue, afEer this manner. They which have the fame name, and fame qualification to their Office, and the fame Ordination, and the fame Work, and duty required of them, are one and the fame Officer. But a Bifhop and a Presbyter have one and the fame name, ( as we have already proved from Ad:. 20. and 1. Pet. 5.) and the fame qualification to their Office (as ap- pears here and Titus 1. 5. 7.) and the fame ordination (for ought we can read in Scripture ) and the fame work and duty, as appears from Aft. 2Q. 28. and 1 Tet. 5. 2. and * T oft Epifco- fum Viacom CrdinUion'-m fubjicit. £>u.i- re ? nifi quia Bpiftopi. & Tresbjterl una. Ovdinatio eft? uttrq; mm fa- Wdoseft^c. Arab ro f. in l Tim. 3, The Divine right tfthe Uriimjlrj ^/England. 5 3 and (hall prefently be more fully proved. Therefore a Bi- fhop and a Presbyter are one and the fame Officer. 5. This is further manifefted from Pkif.1.1. To ail the Saints in Chrift Iefus Who are at Pkilippi, with the Bifhops and Beacons. Here again note. 1. That a Biftiop and a Presbyter are all one. For by 2?;- (hops cannot be meant Bifhops over Presbyters ; for of fuch there never was(as our Epifcopal men fay)but one in a City. 2- Jhat there are but two Orders of Miniftry in the Church ofChrift of divine inftitution, Si/bops and Deacons And that therefore a Biftiop over Presbyters is not a plant of Gods planting,nor an Officer appointed by Chrift in his Church. 6. We argue, From thefc very texts in which the holy Ghoft doth on purpofe fet down all the feveral forts of Miniftry which Chrift hath Ordained in his Church, As 1 CV.12. 28. Ephef. 4.11,12. Rom. 12.6.7,8. When Chrift went up to Heaven he left extraordinary, and ordinary Officers, for the per feeling of tie Stints, and for the Vcorf> of the Miniftry, &c. But here is no mention made of a Bifhop di- ftin& from a Presbyter, much lefle of a Biftiop fuperiour to a Presbyter , in the power of Ordination and Jurifdi&i- on. Here are Apoitles, Prophets, aud Evangclifts, who were extraordinary Officers, and temporary , and had no fucccflbrs ( properly ) in eundem gradum\ And here is mention of Paftors andTeachers,who are the onely ordi- nary ftanding and perpetual Minifters; But no mention of the Pope ( by which argument our learned Proteftant Divines prove him to be none of Chrift*s Minifters) nor of Patriarches,nor of Archbifhops ,or Bifhop9 diftindt from Paftors and Teachers. 7. All diitind Officers muft have diftinft works and ope- rations ( nam operdti feqmtur ejfe ) and they muft have di- ftinft Commiftions. But Presbyters have the fame com- miftion with Biftiops, and the fame work and operation, Ergo they are the fame with Bifliops. That they have the fame Commifiion appears from loL 20, 54 «p*s Divlnum Mimflcrii Anilicm^ Or, _ r __ _ _ 20. 21. As my Father fent me.fo fend I you. This wa$ faid to all the Apoftles equally, and to all their fuccefTors indif- ferently. And wbofe fens you forgive are forgiven, fkc. This is common with Bifhops to all Presbyters. So Ultatth.2%. 20. Go Teach all Nations, Baptifingthtm, &c. and lo I urn with youakto ay unto the end of the world. This is common to all Presbyters ; And as for their work and operation, The Presbyters arc called Rulers, Governours and Overfccrs in Scripture 1 7*10.3.5. iTim^. 17. 1 Theff. 5.12. Heb. 13.7. 1 7, 24. And the keyet of the Kingdom of heaven are committed to them Matth.16. 19. The Scripture puts no diftindion be- tween the Bifhop and the Presbyter, nor gives us any the leaft hint to make us believe, That the key of doctrine fhould belong to the Presbyter, and the key of Difcipline to the Bifhop. Ordination is performed by the Presbytery iTim.4.14.. Jurifdidion likewifc is given to the Prcsby- Heb. I j t7. tcrs> ^°* ^ e y ar€ fy*¥**°*- % FTpo/^as • 0-, Ilpoieajif and st* TKovot 1 Thcff. f.iii And when the Apoftle faith to the Church of Corinth, Do 1 Tim. 5.1 7. not ye Judge them that are Vrithin} and put ye aftay from 1 Cor.j\ii, among your felves that wicked perfon; And when Chrift faith, Matth 8 17 T*^ x ^ e Church, Thefe texts cannot be underftood of a Bi- fhip diftind from a Presbyter ; For one man cannot be cal- led a Church which fignifieth a company. And the Apoftle f peaks to the Corinthians, not in the Angular, but in the plu- ral number; Nor can they be underflood of the whole Congregation promifcuoufly; For the Apoftle faith ex- prefly, That the punifhment executed upon the inccftuous perfon, was inflided by many, not by all. And by the aCor.W' Church of which Chrift fpeaks, and to which fcandals are to be brought,muft of necefticy be meant,a Ruling,andGo- vcrning Church. And icismoft clear in Scripture, That private members are not Church-rulers. For the Apoftle puts a diftindion between Saints and Rulers Heb. 13. 24. Salute all them that have the rule over you, and all the Saints. If all were th« eye, where were the hands and feet ? And therefore thtfe texts muft be underftood of thePresbytery. From hencethen it follewes. If jurdifidion and Ordina- tioa The Divine right of thexMiniflr] of England. 5 5 Ordination belong to the Presbyter as well as the Bifliop, then a Bifliop and a Presbyter, are one and the fame of- fice. S.We'might add, That the Scripture acknowledgeth no fupcriority or inferiority, between officers of the fame kind. For though we read that one order of Miniftcry isfaid to be above another; yet we never read that in the fame Or- der of Officers there was any one fuperior toothers of the fame order. , We bclieve,That the Afoftles were above the Evtngelifts And the Evangelifts above Pafton and Teachers, andPaftorsand Teachers above Deacons ;But we»likewile believe, That there was no Apoftle above an Apoftle j but that they were all equal in power and juris- diction, no Evangtlift above an Evangilift > no Deacon above another, and fo by confequence, no Presbyter^ by di- vine right,ovcr other Presbyters. 6. Laftly,If there be any diftin&ion between a Bifliop and a Presbyter in Scripture, the greater honour and pre- eminence muft of ncceflity be given to the Presbyter above the Bifliop , which we believe will never be granted. For according to our Prclarical Divines, the office of a Bifliop as diftin<5 from Presbyters s is to rule and govern ; and the office of a Presbyter is to preach and adminifter the Sacra- ments. Now fure we are, That preaching and adminiftring the Sacraments are far more excellent works then ruling and governing. And the Apoftle faith expreflcly, That they that labour in word and do&rinc deferve more ho- nour then they that Rule well, 1. Tim, 5. 17. Hence we ar- gue. ]f there be a Bifliop diftind from a Presbyter, cither he is equator inferior, or fuperior. Our Adverfaries will anfwer ,That he is fuperior. But this cannot be. For fuperiour Orders muft have fuperior ads and honour belonging unto them above their equalls sr inferiours. But Biftiops have not. For preaching is ar»aft above Ruling, ana moft worthy of double honour^ and fo is adminiftring of the Holy Sacraments. And therefore 5* $us Divimm Minifterii Anglican^ Or, therefore the ad and honour of a Presbyter is above the ad and honour of a Bifhop, and ergo y a Bifhop is not fupe- rior, and ergo s there is no Bifhop at all in Scripture diftind from a Presbyter. This is all we have to fay out of Scripture for the Identi- ty of a Bifhop and a Presbyter and that this may not feem to be our own private judgment, or that we do herein hold any thing that is contrary to the dodrine of the Catholique Church or our own Church ofEngUnd, we (hall crave leave to fet down what hath been the opinion of the Church of Chrift, and alfoofourown Church concerning the divine right of Epifcopai government. Firft we will begin with St* Jerome ,who upon the firft of Titus hath thefe words. A Presbyter and a Bifhop is the fame : and before there were, through the Divels inftind, divifions in Religion, and the people began to fay,I am of Paul, and I of Afdl\ and I of Cephas ; The Churches were governed by the common Councel of the Pref- ters. But after that each man begun to account thofe whom he had baptized, his own, and not Chrifts,it was decreed througlvthe whole world,that one of the Prcf- byters fhould be fet over the red; to whom the care of al theChurch fhould belong, that the feeds of Idem ergo efl Trefbytcr qui Epifcop:>s & an- tcqttam Diaboli inftivftu, fludia in rehgione fierem & dicer ttur in populis, ego fum Pau!- m ego ApoUo, ego icphee , commmi Prefbyurorum Con- fl'iQ Ecclcfite guber?iabantur. Pofiquam verb unufquifque eos quos bapii\aVerat.fuos put abac tffey non Cba&i^in toio orbc decrctum (fi y ut unus de Prefbyurii ckftus fuptr pone; rctur c ate- us,ad quern omnis EccUfia cur a peitinret, 2^ fchif malum femina tollcrentur Put at aiquis fen Scripiurarum fed ?ioftram effe fcnltntiam^ Epifcopum& l?refbyterum u<>ume([e i & alui etatis, aliud effe nomen ojfft:ii t relcgat Apoftoli id Pbilippmfcs verba, diccntk, Paulus, & Ti- notbeus fervi ftfu Cbrifti qui funt Pbilippis, urn Epifcspis & Diaconls- Pbdippi una eft trbs Macedonia-. & certe in unacivitate p]u- '«, ut nmcupaniur^ Epifcopi ifj'e mn poterant. UdquiacofdimEpifcop)* Hlo tempore quos & y reJ by teres appcllabmt , propter ea injiff\rcn- tf de Epifcopis quifi de Pufbyteris eft locwus. \dhuc alicui hoc videatur ambiguum ,ni(l altcrd tftimonio comprobetur. InAttibui /podolo- mfcrip'nm efl > quod cum venijjet Apoflolus iiktum , miferit Epbefum -. & vocaverit iefby tiros EccUfl* ejttfdem ' qu'ibus pofiea. in- v cater * fit loiu'.Hs: Aumdite vobls &emn\ fc hi fine might be taken away. Thinkcs any that this is my opini- on , and not the opinion of the Scripture. ? that a Bifhop,and an El- der is the fame, let him read the words of the Apoftle to theT 3 ^- }ian\ faying, Pats! ani Timothf the jervanfs The Divine right *f the Uiniftry ^/England. 57 fervants of fefus Chrlfl U them that are at PhiUppi With the ^Bifhops and Deacons. Philippi is one City of Ma- cedonia, and certainly in one City there could not be many Bifhops~t* 9 they are now called ) But becaufe at that time they called the fame men Bifhops, whom they called Presby- ters. Therefore he fpeaks indiffe- rently of Bifhops, as of Presbyters. If this yet feems doubtful to any un- leflcitbe proved by another tefti- mony, let him confidcr ; That in the Ads of the Apoftlcs it is written, That when Paul came to LMiletum be fenc to Sphefu) and called the El- ders of that Church, and amongft other things faith unto them : Take heed to your felves, and to all'the fleck ever which the hdy Ghoft hath made you Bifhops to feed the Church of God Which he hath purchafed With his oWn blood. And here let it be diligent- ly obferved: That calling the Pref- byters of one City of Ephefus he afterwards ft i led the fame perfons Bifhops. If any will receive that Epiftle which under the name of Paul is written to the HebreWes. grtgi: m quo zos Sp'irhus SarMus po- juu Epijcopos pafcire Ecclcjim Vomi- ni, quam acquifivit per fanguinem JuuWm Et hie diligent! us obferzate^qucmedo mi- lls civitatis Epkffi Vrefbyuros vocans poftcA eofdtm Epijcopos dixetit. Si qui: zult rcapere earn Epi fi ol 'am, qua fub no- mine Pauli id Heb aos fcripta e ft : & ibi aqualiur inurplmes Ecc Ufi acuta di- viduur. Siquidim ed plebem fcriViti Vaictc pmeipibus veftris, & fubjtfth iftotejpfi emm funt qui vigilant pro ani- mabusvefins, quofiratic&m Ycddentcs, ne (ufpirantes hoc faciant fiquidem hoc utile vobis e[i. Et Petrus qui exfidei frmitate women acccp'u in Epifiola fu* loquitur dicens : Prcfbfteros ego vos ob- ftcrocompre[bytir } & tiflis Cbriflipaf- fionum : qui & ejus gloria qua infutftrs revtlanda eft focius fum. Pafcite turn qui in vobis eft gregem Domini : nam qtafi turn ncceffiute , fed voluntari* Hac propter ea> ut e (lender emus apudve- teres eefdem fwffc Prrfbytcros quos& Epifcopos, paulatm vcro ut diffenfio- r.um plantaria evelUrentur adunumom- ncm folicitudinem ijj'e delatam. Stent ergo Prcfbyteri fciunt fe ex Ecclefia con- fuitudme ei qui fibipr*p»fitus fneriti(fe fubjcttos j it a Epifcopi noverint fe ma- gis confuetudme quam difprfitionis Do- minica veritate, Pre/ by teris efje majores : &in communi debet e EccUfiam regere 3 imit antes Moy fen, qui cum habere t inpote- fiate [olus pi a e(Je popu'o IfraeUfeplua- ginta elegit cum quibus $opulum judicmU There the care of the Church isdi- M vided amongft many. For thus he writcth to the people : 41 Obey them that have the rule over you,and fnbmit your felvts, "for they natch for your fouls, as they that mu ft give an account 4 that they may do it With joy 3 and not With Qrief ,for that is unpre- * fit able for you. And Peter ( fo called from the firmncflc of 14 his faith) faith in his Epiftle The Elders which are among I i you 58 zpusDivinum Mlnifterii Anglicam.Ox^ "jou I exhort alfo to he am an Elder and a witnefe of the fajfer* "ings ofChrifi, *,id alfo a partaker of the giorj that Jhall be re- "veiled. Feed the flock^of God which is among jott &c. notify %% conflrrini but Willingly. Thefe things I have written to (hew 11 that amongft the ancients* Bifhops and Presbyters were one "& the fame, and that by little & little^hat all the feeds of dif- " fention might be pluckt up,all the care of theChurch was de- 11 legated to one. And therefore as the Elders may know, that : c they arc to be fubjed to him that is fee over them by thecu- • (torn of theChurcb,fo let the 'Bipjofskno^.Tkatitis morefrom '* cuflom, then from any true difpenfation from the Lord, that they *' are above the Presbyters, and that they ought to rule the Church " in f0j*w00,imicating Mofes, who thoogh he had it in his own u power to govern the people of \frail yet notwithftand- "ing chofc 70, with whom he would judge the Peo- ple We have thought fit to tranferibe this quotation at large,be- caufe it gives the fame interpretation of Scriptures which wc do, and makes it the refult of all his difcourfe.That Bifhops over Presbyters are from the Cuftom of the Church oncly, and not from any divine original. We might here likewifc fet dawn the Epiftle that St. tiiemjms Hierome writes to Evagrius^htrein he brings not only the JLvagm ^^sci-jptare forementioned, but moft of the other places which we have brought, and gives the fame explication of them ; but becaufe it is very lon&we think fit to omit it,and defire the diligent Reader for his own further fatisfa&ion to perufe it. The next that we (hall cite is St. Aujlin who in his I9 lh - Jguamvis ft- Epiftle writing unto St. Hierome faith , That though ac- wadum hone- ^rding to words of honour which the cuftome of the r *™™^*t u _ Church- hath brought in, Epifcopacy be greater then %t obthuuE- Presbytery., yet in many things Anfiin is Inferior to Hie- pifcopttus rome m Pre sbyterio ma- And in'^aft.viteris et 2{ovi Teflamerti ^uafi, 1 o 1. what ]wtn t inmui- isa Biftl0p but the firft PrieftPthatis to fav, the higheft tis tamtn Au- • n. r ' gftdinus Hiero- rrtelt. iTjim miner cjf . -* The Divine right of the LMiniftry of England. 5 9 In the third place we (hall add Dr. Reynolds in his Epi- ftlc to Sir Francis Knwlsjnho fhewes ourTjot ftryfoftome , Hitrome, Kmbrofe^ Augufiine^Thegdoret^ Primafiusfiedulins, Tkeophjlacl , That Bifhops; and Presbyters are all one in Scripture, and that herius -could no more be juftiy con- demned for herefie, for holding Bifhopsand Presbyters to be all one v then all thofe fathers ; with whom agree ( faith he) Oeiumenius, and Anfelme Arch-Bifhop of Can- terbury, and another Anfelme and Gregory \ and Gratian : and affirmes, that ic was once enro lied in the Canon law for found and Catholique Do&rine, and thereupon taught by learned men $ he adds further, That it is unlikely that Anfelme fhould have been Canonized for a Saint by the Pope of Rome^nd the other Anfelme and Gregory fo eftcem- cd in the Popes Library , that Gratians works fhould be al- lowed fo long time by fo many Popes for the golden foun- tain of the Canon law, if they had taught that for found do&rinc, which by the whole Church in her moft flourifh- ing condition was condemned for herefy, and concludes that they who have laboured about the reformation of tke Church,thefe five hundred yeares (of whom he names abun- dance) have taught that all Pafrors be they intitulated Bi- (hops or Priefh have equal authority and power by the word of God. In the fourth place we might urge the faying of Michael ^Medina lib. I. de fact is origin, who affirmes, that not onely St. Hierome, but alfo that Ambrofe, A«/?**, Seduiius, Prima- fius % Cbrifo/lome, Tbeodoret, Otcvmenius,Theopbylacl, were of the fame judgement with Aerius^nd held that there was no difference between a Bifhop and a Presbyter by Scriptuie. The Next we fhall initancein is Cajfander in his Book tfAn Epfcopitu: confiltation, article 14, who faith, whether Epifcopacy bc wte ' °' dms to be accounted an order Ecclefiaftical diitinft from PresJ^;^/'. bytery 5 is a queltion much debated between the Theologies U r TbenUgostt Canon (las van c9nvenit;eonvcnit eutem inter pmnes'm *Apofidl and citing for it Hierom y Auftifi, Chrjfoftome ,clofeth up for anfwer with thefe words. All thefe and many more holy Fathers together with the Apoftle St. Paul for thus faying muft by Harding* advice be held for hcretiques. 9. Bifhop cJ^^/ow in his Cathol. Apology part i.eap. 3 3.affirmeth that divers other Divines befides Hierom were of the fame opinion with Am>r,That there was no difference by divine right between a Bifhop & a Presbyter.For which he alfo citeth Medina, Anfeime, Sedftliptf, Erafmus and Al~ phonftisa Cajiro who faith that Hierome was of this opinion, chac a Bifhop and a Presbyter arc ejufdem ordinis et ah- thoriutis of the fame Order and the fame Authori- ty- 10. Bifhop Bilfon( whatfocver he faith to the contrary in his book called the perpetual government of Chrifts Church; in his book againft Seminaries lib. 1, pag. 318. / affirmeth The Divine right of the CMiniftry $f England . 6 l affirmcth out of Hierome, that the Church at firft was go- verned by the common Councelof Prsbyters; and therefore Bifhops mud undcrftand that they be greater then Mini- fters/ather by cuftome then the Lords appointment,and the Bifhops came in after the Apoftles times. ' I J. Dr.ffhitakfrs rtfpon.ad Campiani rationes^ratio^ffirmtth That fun divino a Presbyter and a Bifhop are all one. And whereas 'Duratts affirmerh with many words that Bifhops and Presbyters were Jure 'Divino diver/, he tellcth him that if he will retain the eftimation of a modeft Divine, he muft notfo confidently affirm that which all men fee to be fo evidently falfc. For, what is fo well known, faith he, as this which yon acknowledge not. Hierom plainly writcth, that Elders and Bifhops are the fame, and confirmed! it by many places of Scripture. 12. Dr. Holland the Kings Profeflbr in Oxford, at an AcT: fulj 9. 1608. Concluded againft Mr, Lanes queftion ; J}n gflfcofatus fit orio iifiinUus 4 ^resbjuratu, eoq-, fuperior jure divino, and faid : That the Affirmative was moft falfe a- gainft the Scriptures, Fathers, the Do&rinc of the Church of England, yea, the very School-men themfelves, Lom- bard, Thoma4 % Bonaventure, &c. We might cite divers others, as Arch-Bifhop whitguift againft Carthright, and Dr. Ful^ upon Titur the i.ver.5. and Deane Novell, &c. But we forbeare, and the rather becaufe we fhall have occafion hereafter to touch upon the fame Argument. Now by all thi« it appears,That by Scripture, & the judg- ment of the antient Chnrcb, and our own Church of Eng- land, a Bifhop and a Presbyter are all one, and that there- fore they that arc made Minifters by Presbyters, are made Minifters by Bifhops, and are lawfully ordained be- caufe ordained in a way moft - agreeable to Scripture pattern. CHAP. r *i fas Divituim Minlflcrti Anglic 'dm. Or, CHAP. V. Anfmring ObjeElions takf* from the fretenied Sfifcofacy of Timothy and Titus. Efore we leave our Scripture- proofs, it will be expected,, that we fhould anfwer to what is brought out of Scripture for for the fus Divimm.of Prelacy, and alfo to what is brought in anfwer unto our Arguments out of Scripture againft it. For the firft, there are two chiefe and prinCtpall arguments, the one from Timoth] and Titus, the other from the 7. Afian Angels. As for Timothy and Tints; It is faid, that they were con- stituted Bifhops of Sphefus , and Crtet by the A- poftlc Vm^ and did exercife Epifcopall power in thefe pla- ces both in Ordination and Jurifdi&ion, and this power was derived by them unto their fucceffors, as being nccef- faryto continue in the Church, as well as the power of preaching and adminiftring the Sacraments. To this we Anfwer. That Timothy and Titus were not Bifhops in a Prelatical fenfe. We deny not but that they did exercife Epifcopal power bothin Ordination and Jurtfdidion, and that this power is neceffary to be continued in the Church. But we fay, that they did this, not as Bifhops in ajformall fenfe, but as extraordinary Officers or Evangelifb, which were Officers in the Church diftind from Paftors and Tea- chers. To make this out, we will briefly do two things. 1. We will prove that Timothy and Titus were notPrela- ticall Bifhops. 2. That they were Evangelifts. 1. That they were not Prciaticall Bifhops. This we make out. 1. Be The Divine right of the Mimftery ^/England: i. Becaufethe Scripture no where cals them Bifhops. But in the T>oftfiripts they are called Bifhops. ohntl. Thefe Poftfcripts are no part ofCanonicall Scripture, j^r The Papifts thcmfelves ( Baronius, Serarius, and ch© Rhe- mips )confcfk that there is much faifity in them. Smettim- ntitts hath everlaftingly blafted the Authority of them. The firft Epiftle is faid to be writ from Laodicea, whereas Beza in his Annotations proves apparently that it was writ- ten from Macedonia to which opinion Baror.ius, and Sera- rins and At ban a fins and Theedoret, in his Epiftle before his Commentary upon Timothy, fubscribe. It is alfo called the firft Efijlle. But how was Paul fare that he fhould live to write a fecond > And it is alfo faid to be written from Laodicea, which is the chiefeft City of Phrygia Pacatiana. But as^^i well obferves,there i9 no mention of Phrygia Pa- catiana in the writers of thofe ages, fed apttd recentiores illos, qui tiomanl imperii jam inclinantis provincias defer ipfer tint. The fecond Epiftle is thus fubferibed. The fecond Epiftle unto Timothy, ordained the firft Bi- fhop of the Church of the £phefians, was written from Rome when P^a/was brought, &c. Now thefe words, Or- dained the firft Bijhop, are wanting faith Beza, in quibufdam vetttftis codicibus, in veteri vulgata edition?, & apud Sjrum interpretfm. The Sjriack. Interpreter reads it, Here ends the Second S^iflle to Timothy, Written from Rome. If St. Paul had written this Poftfcript, he would not have faid to Ti- mothy the firft Bifhop, &c. whereas it was not yet certain whether ever there fhould be a fecond. Neither would it be faid, when Paul was brought, &c* But when I was the fe- cond time brought before 2(ero. The Epiftle to Titus is faid to be written from Nicopolis; whereas it is cleare that Paul was not at Nicopelis when he wrote it, Titus 3. 12. Be diligent to come to me\to Nt'copolis,for J have determined there to Winter; he doth not fay, here to winter, but there ; where note for the prefent he was not there, and befides it is faid, that Titus was ordained the firft Bifhop, &c. And who was the fecond ? or was there eyer; 62 $us Dtvinum Mipifttrh i Anglicani, Or, y men, cither ever a fecond ? But we forbear tranferibing any more &c. t!tiuS^\n T This is abundantly fufrkicnt to invalidate the authority of the Poftfcript written ab hommibus velwdottis velcertenon Jdiis attentis, as Bez,* faith. But fome of the Fathers call them Biftiops. They that call them Biftiops borrow their tcftimonics ♦ from £*febius, of whom Scaliger faith, and Dr. Reyt*$lds approves of it : That he read ancient Hiftorics parumat- teme, which they prove by many inftances. And all that fat Eufebius faith, is only Sic fcribitur, It is fo reported. But from whence had he this Hiftory > Even from Clemens Fa* bulous and Hegefippus not extant. 2. It is no wonder that Timothy and Titus are called Bi- fliops by Enfebim and Theodoret^ becaufe that the Apoftles themfelves arc called Bifliops by the writers of thofe times, who fpake of former times according to their own. Thus Peter is faid to be Bifliop of Rome, and fames of Hierufa- lem. Now it is evident ( as we (hall hereafter prove ) That the Apoftles were not Biftiops properly and formally, but onely eminently and vertually. 3» As they are called Biftiops, fo alfo they are called n. 3. Apoftles, Theodot et callcs Titus Kf»7/»i> A^^orand Timothy AvicvZv Avb&iov. And yet we believe that there are few of our Epifcopal Divines will undertake to prove them to be Yeri Nominis Apoftolos. Some call thsm Archbi/bops, LMetropolit*ns t Patriarches, and yet it will not be eafie to perfwade a perfon difengaged from Prelacy that there were Archbishops and ^Metropolitans in the Apoftles dayes. The truth is, That which Thttcy- amjori- ^ es ^ il ^ °^ c ^ c anc ^ cnc Greek Hiftorians, may as truly us~accepfrunc be faid of Eufebius, Iren&us and others, &c. That thofe ofteri^a^Car things which they received from their Fore-fathers they delivered to their poftcrity without ftrift examination, and thereby in many things were deceived themfelves, and were the caufe of deceiving others, as we (hall have occafion to (hew afterwards. > For our parts wcanfwer clearly; That the Fathers and Counccls The Divine right of the UHiniftrj of England „ 6 5 Counccls fpcakof the Officers of former times according to thcftile ofrhcir own times. That Timctky had anOffice above a Bishop, ( as tvafo OMeffalihtts faith ) though after- wards from the cuftome of the Church and fome acts that Biftiops did like his (but not folely ) he was alluiive- ly, if not abufively, and ':i/v,-^'-^i called a Biftiop. And as another faith ; Tinothy and Titus are called Bifhops hj the undents t becaufe they did thofe acls that by humane cujl&me were afterwards appropriated to Bijhops in regard of Prefidn:)^ but they did them not as Btfhops {which they are not called in Scrip' ture ) hut 44 Evangelijls vihicb they were, andfo one of them is called, 2 Tim. 4. 5. 2. The fecond argument to prove that Timothy and Titus were noBiftiops,relatcs efpecialjy to Timothy* and it is this. If Timothy w*s Biftiop of Ephefns, it rauft be when the firft Epiftle was written. For it is in that Epiftle in which he is laid to receive his pretended charge of cxercifing his Epifcopil power in Ordination and Jurifdidion. But now this tirft Epiftle was written when Paul was at UWace- dtnia, as the learned, both new and old, Papifts and Pro- teftants^ agree. And it was after this when Vaul came to Miletum accompanied with Timothy , and fends for the El- ders of the Church of 1 phffus unto him, and commends the government of the Church unto thefe Elders whom he calls Biftiops. Now furely if Ti&othy had been conftitutcd their Biftiop vjn the fence of our Adverfarics) the Apoftle would not havecalled the Llders Biftiops before their Bi- ftiops face, and in (lead of giving a charge to the Elders to feed the flock of Chrift, he weuld have given that charge to Timothy, and not to them, And no doubt he would have given fome directions to the Elders how to carry themfelves , toward their Biftiop. And becaufc none of thefe things were done; it is a clear demonQration to us, that Timothy was not at that time Biftiop of Ephefus. To avoid the force of this argument, there are fome that fay, That Timothy was not made Biftiop of Ephefus till after Tattls firft being a prifoner at Rome, which was K k after 46 $*s Divinum Minifltrii Anglian! Or, after hii being at Mtletum. But thefe men while they feek to avoid the ScyfUoi one inconvenience, fall into the CArjhd'4 of another as great ; For if Timothy was not made Bifhop till "Pauls firft being at Rome, then he was not Bifhop when the firft Epiftle was written to him (which all agree to be written before that time) And then it will alfo follow, That all that charge that was laid upon him, both of Ordination and jurifdiftion, and that intreating of him to abide at £phef*s,wai given to him not as to the Bifhop of Ephef*s( which he was not, )but as to an extraor- dinary Officer fent thither upon fpecial occafion, with a purpofe of returning when his work impofed was finifhed. From both thefe confiderations we may fafely conclude. That if Timothy were neither conftituted Bifhop of Ephe- fns before Paul* firft being prifoner at/?o»*f,nor after; Then he was not conftituted Biftiop at all: But he was neither conftituted Bifhop before nor after &c. £rgo not at all. 3. To prove that Timothy and Titus were not Bifbops in a Prelatical fence, we argue from the matter contained in thefe Epiftles. In the firfl Epiftle (wherein all that is al- ledged forEpifcopacy is contained, for in the 2 EpilUe there is nothing at all (aid about it ) Chap. 1. Verf. 3. He be- feecheth Timothy to abide at Sphefus when he went into M*cedoni* s vih\c\\ had been a needlefs importunity (as £f»f#- tjmnxus well obfrrves ) if Timothy had had the Epifcopal charge of Ephefus committed to him by the Apollles, for then he might have laid as dreadful a charge upon him to abide at Ephefus , as he doth afterwards to Preach the Gofpel 2 Tim. 4. 1,2. And in his Epiftle to 77r*j Chap.i. 5. he faith For this c*ufe left I thee in Creete, that thou fbouldflfet in order the things that are Wanting &c. In which words the Apoftle fpecifieth the occafional imployment for whichhewasdefkedto ftay in that place. Now ( as the Reverend Presbyters in their conference at the Ifle of JVight have well noted. ) Thefe expreftions — / be/ought thttto abide (till at Sphefns^ I left theein Crccte, do not found like The Divine right of the Mivifttry ef England. 6j like words of inftalment of a roan into aBifhoprick, but of an intendment to call him away again. And if we con- sider his actual revocation of tbem both ( of which we ftiall afterwards fpeakc ) and the intimation in thefc texts of bis intention, that they Ihould not {ray there for continuance ; and the rcafon of his befeeching the one to fray, and of hi* leading the other behind him, which was Tome prefent defeds and diftempers in thofe Churches, they will put fair to prove, That the Apoftle intended not to eftablifh them Bifhops of thofe places, and therforc did not. Add to thi«, That when Paul undertook in i ZVw.3. to fee outtheOfficeofaBiftiop, he mentioneth nothing in that Office which is not competent to a Presbyter, and therefore omits the Office of a Presbyter ( as we have formerly faid ) including it in the Office of a Bifhop, which certainly he would never have done, if he had at the fame time made 77- woihj an HierachicaiBiChop,with a power to do that formal- ly which was unlawful for a Presbyter to do. And in*his Epiftle to Titus , he dire&ly confounds the names and offices of Presbyters, and Bifhops, and makes them one and the fame Titus i. $.6. which he certainly would not have done, if he had made them at that time di- ftind orders with diftindOffices, or if hc«had made Titus at that time Bi(hop (or as.fome would have it) Arch-Biftiop or Primate and Metropolitan of the hundred Cities that were in Cnet. So much for the proof that Timothie and Titus were not Bifhops in a Prelatical fence. 2. The fecond thing we are to prove is,That Timothy and Titus were E 4 vnngehfts % and not onely fo in a general fignifi- cationf as all Preachers of the Gofpel may be called E- yangelifts) but in a fpecial and proper fence. This will the better appear, if we confiderwhat an Evangelift is, and the difference between Evangclifts and other Officers of the Church. Evangelifts .properly fo called, were men extraordinarily imployed in preaching (the Gofpell without a fettled resi- dence upon any one charge ; They were Cmri9S,tt Victrii Kka T" Apoft*- , 68 $us Dlvinum CMimfttrii AngUcani, Or, Apofio/o'um, Vice- Apoftles who had Cur urn vie Aritm omni- um Ecclefiarum^s the Apoftles had , Cur am priniip*hm\ And they did (as Amlrofe fpeakes) Eva*gtliz,are fine C*- tkedra. Bifhops orPresb\tcrs weretyed to the particular care and tuition of that flock over which God had made them Overfecrs, Ad. 20. 28. But Evangelifts were not tycd to rcfide in one particular place, but did attend upon the A- poftlcs, by whole appointment they were fent from place to place, as the ncceflity of the Churches did require. To this L;£. 5. agreech Mr. Hooker in his Ecdcfiaftical policy ; Evangelifts, faith he, were Presbyttrs of principal fufficiency whom the Apoftles fent abroad, and ufed as agents in Ecdcfiaftical af- faires wherefoever they found need. They were extraor- dinary and temporary Officers (as the Apoftles and Pro. phets were) and Officers of a Rank higher then Pa- llors and Teachers,and fothey are reckoned Epbefiavs 4. 11. Now that Timothy and Titus were fuch Officers is msde evident. Notonely becaufe one of them is indirect terms called an Evangelift iTim. 4. 5. But alfo, from the perpetual motion of both of them from place to place, notonely be- fore they were fent to Epbefusan&Creet, but as much after, as before. And that they did fo move, appears from di- indofi. cap:', vers Authors who have exa&ly fct down their fevcral pere- SmU)mnu: ti . grinations both before and after. We fhall not trouble the Reader with their travailes before they were fent to Ephefus and CW*;,but {hall onely relate what is faid by the Reverend Minftcrs innheir humble anfwer, at the ]fleof Wight of their journey ings after their going thither. And firft of Timothy. I " T>hiUmon t to the Coloffiaus, to the Hekrewes ,do make#,/. ltl . ..<«.r, and not with Paul m UWacedonia, whence 2 - <"- x - ii he isfentagaine to Corinth, and after all this is neere the 2 2 Cor * *• time of Pauls death at Rome, from whence he went not in- \ j' [m ' 6 ' 6 to Greet, but unto Dalwaiia, and after this is not heard on in Ehe Scripture. From. v } 7° $tts Divimm Minifitrii Anglic wl^ Or, From all this we gather 3. Conclufions. Conclur. ^ ac Timothy and Titus were not Bifhops in our Bre- '" ' thrcns fenfe, thac is, were not fixed Stars in Efbefus or Greet. And whereas it is anfwered, that the neccffities of thofe times made even the mod fixed Stars planetary, calling them frequently, from the places of their abode, to thofe fervices that were of moft ufe for the fucceflc of that great work, yetfo that after their errands fully done, they retur- ned to their own charge, and that therefore they might be Bifhops notwithftanding their feverall journyes. We challenge any of them to (hew in all the New Tefra- ment,anyone that Was appointed Overfeer of a parti- cular Church, whofe motion was as Planetary, as we have fhewedthatofTiwof^rand Titus to have been, or if that fail, to (hew that after Timothy and Titus went abroad up- on the fervice of the Churches, they did conftantly or or- dinarily return either to Sphefus or Greet x and not to thepla- ces either of the Apoftles prefcnt abode, or appointment. But we are fully affured that they can (hew neither the one nor thfe other, and chercfore we may fafely conclude, that r they were not Bifhops in ourBrethrens fenfe. ConctiJ.2. y^ ximetby and Titus were Evangelifts, and Evange- lifts in a proper fenfe, and Officers diftincl: from Paftors, and Teachers and Officers of an higher Rank and Cmluf. 3. 0r ^ r ' . '. c vn , c . That they were not oncly Evangehlts before they were fentto Sphefus and Creet s but afterwards alfo, as hath been abundantly proved.- And the truth is, If they were Evaa- gelifts at any time, we cannot conceive bow they can come to be Bifhops in our Brethrens fenfe. For we thus argue, They that were made Evangelifts in a proper fenfe 6y the Apoftles, were never afterwards made Bifhops in our Brethrens knk by the Apoftles. For this had been to degrade them from a fuperiour Office to an inferiour. Aid If ( according to the Councell of Ghalcedon) it be not onely incongruous, but facrilegi- / ous The Divine right 9/ the CMwiJlry ^/England. 7 1 ous to bring back a Bifhop to the degree of a Presbyter; If it be an eternal! reproach and fhame to a Bifhop to be. degraded from a Bifhop to a Presbyter, much more re- proach and fhame it muft needs be, for an Evangelift to be brought down unto the Office of a Bifhop. But Timothy and Titus were once made Evangel ids by the Apoftles, when they were chofen to travcll up and downe with them as their companions, and before they were fet- led (as our Brethren fuppofe) the one at Ephifus, theo- ther at Creet. This is confeffed by Bifhop Hall, Bifhop Dovfnhtm, and all Epifcopall men, that we have read of this fubjed. And the great debate between them and us is, not whether they were once EvangeiifTs, and Vice- Apoftles or no, but how long they continued fo, and whether ever they were made Bifhops in our Brethrens fenfe. And therefore we may undoubtedly conclude, That bc- caufe they were once Evangdifts, therefore they were ne- ver Bifhops, neither before they were fent to Ephefus and Creet, nor afterwards. Before we leave our difcourfc concerning Timothy and 77- f7*j,we muft of needfuy anfwer one Objection. It is faid,that the work impofed upon Timothy and Titus Objttt* in Ephefus and Creet, both of Ordination and Jurisdiction is as neceflary to be continued in the Church as the work of preaching and adminftring the Sacraments, and that af- ter their deaths, thofe that did fucceed them did the fame work, and were called Bifhops by the ancient Fathers. And that therefore Ttmoth/ himfelfe was a Bifhop, becaufe his SuccciTors in the fame place were called fo. Timothy and Titus were Evangelifb, and therefore tern- ^rffa i« porary and extraordinary Officers, and therefore could not have any SuccefTors in Office. Indeed the power they did exercife in Ephefus and Creet „ was neceflary for the Church of Chrift, and there were fome that fucceeded thera in that work, but none in the Office, the Apo- ftles and Evangelifb had fome that came after them and did the fame work that they did in governing ordain- ing 7* $us Divinum Mwiftcrii Anglicani, Or, ing, and preaching : but they had no Succetfbrs «n Office, for then they had not been extraordinary.* And as one wel faith,- when the Apofiles and Evangelifts dyed, their Of- fices ceafed, what parts of their Office were of perpetuall ufe, as praying, preaching, adminiftring Sacrament?, and theufcof the Kcyes, were left to tbofe Ordinary Officers called Pallors and Teachers £pk 4. u. The diftin&ion made affierward between a Pallor- Bifhop, and a Pallor- Presbyter, was but an humane invention for order, and to avoid accidental inconveniencies/ef which we (hall ipcake more hereafter. In a word the fucccflbrs of Timothy and Titus were Presbyters, who by common confent govern the Church, and ordain Elders, and did the fame work as or- dinary ttandingOfficcrs which Timothy and Titus did as ex- traordinary and temporary Officers, &c. So it was at firft, till afterwards, for avoiding ofSchifme, ( as Hierom faith) one waschofen from amongft the Presbyters and called a Bifhop; But whether this invention were of God and whe- ther it were burtfuli or profitable for the C hurch, we (hall, God willing, (hew at large when jwe come to fpeak of the praftife of Antiquity in point of Epifcopacy. So much for Timethy and Titus. CHAP. The Divine right of the Mwiftery ^England. 73 CHAP. VI. Anftotring Ofytlions from tl.e pretended Epifcofacj of tht feven Afian tAngels. He fecond Scripture ground brought to prove the Divine right of Prelacy is from the Angels of the feven Churches of Afm. Thefe Angels (fay they) were feven fingle perfons : And (as one hath lately written) notoncly Bi(hops,but Metropolitans and Arch-Bifhops. This is faid with fo much confidence, that all men are condemned asblinde, orwil- full that indeavourtooppofeit. And it is reckoned as one of the great prodigies of this unhappy age, that men (hould (till continue blinde, and not In unta ^ ce fee light enough in this Scripture, to build the great Fabrick adbuc cacutirc ofEpifcopacy by Divine right upon. It is further added, aliquot rater ^ Thatfome of the ancient Fathers, mention the very men t c fi mi & '*• that were the Angels of thofe Churches. Some fay Tim- fa^ffi. thj was Bifhop oiEphefus, when John writ his Epiftle to it : mmrandHui* Others fay fin'fimus : Others fay that Poljcarp was Bi- (ft. (hop of Smyrna. And from hence they conclude with a great deale of plaufibilitie, that the Angels of the Churche s were feven individuall Bi(hops. Foranfwer to thefe things, we mnfl: of nccefiity referre the Reader to what is faid in the bookes quoted in the mar- s - gent, wherein they are fully, clearly, and (as we conceive) ih^vScati- (atisfaclorily handled, we (hall crave leave to bor- ctsmettym. row a few things out of them, adding fomething of ourihe humble own. In anfwer therefore to this Scripture, we do defire^ty" ^ thefe things may beconfidered. lS7m^ 1. ThatSt. John the Pen-man of the Revelation, doth L 1 neither 74 f*s Divinitm Mlm(ltr\i Anyllc Mt, Or, neither in it, nor in any of his other writings, fo much as ule the name Bifhop ; He names the name Presbyter fre- quently, cfpecially in the Revelation; yea, when he would let out the Office of thofe that are neareft to the throne of Chriit in his Church, Revtl. 4. Hecalshimfelfe a Presby- ter, Epift. 2. And whereas in St. Johns dayes fomc new expreilions were ufed in the Chriftian Church, which were not in Scripture ; As the Chriftian Sabbath began to be * Lords day, ca ^ c d «**•$* wre**^ * and Chrift himfelf * ^^#< f Now t The. Word, both thefe are found in the writings of Sc. John* And it is ftrange to us, that the Apoftle fhould mention a new phrafe, and not mention a new Office erected by this time ( as our Brethren fay ) in the Church, efpecially if we con- sider that Toljcarp fas is related ) was made Bifhop by him- and no doubt if he had been made Bifhop in a Prelati- call fenfe, we fhould have found the name ttifhop in fome of his writings, who lived fo long as to fee Epifcopacy fct- led in the Church, as our Adverfaries would make us be- lieve. Add to this, 1. That there is not the lead intimation in all St. Johns writngs of the fuperiority of one Presbyter over another, fave onely where he names and chides 'Diotrephes^ as one ambitiouQy arTe&ing fuch a Primacy. Confider, thirdly, That the fame Authors, that fay that St. John made Poljc^p Biihop of Smjri& y and that St. Pe- ter made Ignatius Bifhop of Antioch, do alfo fay that St. John himfelf fate many yeares Bifhop of Eploeftis, and was the Metropolitan of all c^<, which is an evident demon- ftration to us, that thefe Authors did not ufe the word Bi- fhop in a Prelaticall fenfe. For it is certain that the A- poftles cannot properly be called Bifhops : For, though they did eminently contain the Epifcopali office, yet they were not formally Bifhops. For, this were to degrade the Apoftles.and to make their Office ordinary and perpetually this were Co exalt the Bifhop above his degree, and make him — The Vwint tight of the Mwiflery ^/England; yf him an Apoftle, and to make the Apoftle a Bifhop. It doth Hoc emm no* not much differ from madnefs, to fay that Tettr or any ™*Uum diftat^ one of the Apoftles were properly Bifhops, as learned % Y *%*™' m fa- tykitaker faith,whom we fhal have occafion to cite to this^ p ro ^ Epi- purpofe hereafter, fcopum^ut n\y 4. Confider fourthly, That the word Angel ( which is «[uos 4p«|to/w. the title given to thofe fuppofed Bifhops ) dotb not import any peculiar jurifdiction or preheminence , but is a common name to all Minifters, and is fo ufed in Scrip- ture : For all Minifters are Gods MeiTengers, and Am- bafladours fent for the good of the Elec% and therfore the name being common to all Minifters, why (hould we think that there (hould be any thing fpoken to one Minifter, that doth not belong to all ? The fame may be faid of the word Starr* (which isalfoa title given to thofc fuppofed Metropolitans.) It is evident that all faithfull Minifters are called Stars in Scripture, whofe duty is toihine as lights unto the Churches in all purity of doctrine, and holinefs ofconvcrfation. There is nothing in thefc Titles, that ar- gue thefe Minifters to be Biihopsin our Brethrens fenfe, infomuch as had they not been called Bifhops, by fome Au- thors that fucccedcd them ( who fpake of former times according to the language of their own times ) this way of arguing would have been counted ridiculous. 5. Add laftly, That thefe Titles of Stars and Argels are mytferious and metaphorical!. It isfaidRev.i. 20 Thcmj- fterieof the /even Stars, 8cc. And certainly it cannot be fafe or folid, to build the ftrudure of Epifcopacy by Divine right upon myfterious and metaphorical denominations; Thtohgta Symbolica non t ft argument at iv a. Efpecially if we confider, that there are abundance of cleare Texts, that make Prcfbytcrs and Bifhops to be one and the fame : and it cannot be praife- worthy for any men ( though never fo learned in the eftcem of the world, ) to oppofc certain af- legoricall, and myfterious titles, to fo many exprefs refti- rnonics of Scripture. Againft all this it will be faidjhat our Saviour Chrift in L 1 a ~ his 7 to make brief replycs unto thofe an- fwers that are given to fome of our arguments f for to fome of them no anfwer at all isgiven )brought againft the j*s divinum of Prelacy , and for the Identity of a Bifhop and Presby- ter in Scripture. The general anfwer that is returned unto all our texts of Scripture is; That thefe texts do oncly prove an Identity of names, but not of Offices, and that it is the great Prcf- byterian fallacy, To argue from the Sameneffe of names to a famcnefTc of function. m 2 But 84 f*s Divinum Minifterii Anglicdni, Or, But we anfwer. i. That it isof no fmallconfequence, that there is a con- flant Identity of denomination between a Bifhop and* Prefbytcr. For the proper end of names being (as SmetttjmoUHs faith) to diftinguifh things according to the difference of their nature, and the fupream wifdomofGod being the impofer of thefe names, who could neither be ignorant of the nature of thefe offices, nor miftakc the pro- per end of impofition of names, nor want variety to ex- prefle himfelf, the argument taken from the conftant Iden- tity of Denomination is not fo contemptible as fome would make ir» 2.But we anfwer further, That our argument is not drawo from the Identity of denomination onely, but alfo from the Identity ofOffice,& it is this.They that have the fame name, and the fame office, and the fame qualifications for their of- fice, and the fame Ordination to their office, they are one and the lame: but fo hath the Prefbyter, and Bifhop, £r- g&. This we proved from Tittts i. 5.6. 7.1. Tim. 3. and other places never yet anfwered,. More particularly, To that place Ad. 20. 17, 28. where the Apoftte com- mits the government of the Church of Bphefuj unto the Prcfby ters of that Church whom he the re calls Bifhops &c. It is anfwered, That thefe Elders were not meer Prefby- ters, but Bifhops properly fo called. And though they were fent for from Epbeftts, yet they are not faid to be all oigpbefas. But they were all the Bifhops of Afia called from divers parts, and gathered together at Efbtf#s, and from thence fent for by Paul to LMUetum. To make the new-minted anfwer feem probable, They bring the 25. verfe,where it is faid ,AW now behold I k»ow that je all among zvhom J have gwe T reaching the Kingdm of God, pj all fee my face no more. This muft needs relate, fay they, to all the Bt- fhop&ofA/^ amongft whom he had gone preaching the Kingdom ofGod.And fo alfo they bring the si.verfe.TW*- forc watch and remember that hj thefpace of three y*rs I cetfid net The Divine right of the Mimftery f/EnglancL 8y not to Vrame ever) ore right and da) ^fith tears. Now with whom did Paul fpcnd his three years ? Not with the Elders of one City of €phefns, but with all the Bifhopsof Afia. And therefore they conclude, that this was Pauls Metropoli- call vifitation, not of a few Elders of one City ,but of all the A/tan Prelates. To all this we reply. R C ply i. That this interpretation is a manifeft wrcfting of the text , contrary to moft of the ancient Fathers, to Hierom, Theodtret, Chryf &c and contrary to many Councclls, and purpofcly found out to avoid the deadly blow that this text gives to Epifcopacy by divine right. 2. There is no fufficient ground to build that conjecture upon, That the TZtfbeps of all Afia were gathered together ztEpbefus when Paul fent from Milctum to Epbefvs. The text faith that Paul from Miletum fent to EphefiSs and called the Elders of the Church. Of what Church ? Surely of that Church to which he fent, and that was Ephefus. He fent not, for ought we read, for any other Elders, neither is there any^me«cion of any other Elders then prefent at Sphefus. 3. The Syriacktranilation reads it. Hefentto Sphefns and called the Elders of the Church of Epkefas. So Hic- rcm, Preshyteros Scclefia Ep'efin*. So concilium Aquis-gra-. k e nfe. 4. If the Apoftles by the Elders of the Church had meant theBifhops of all tsffia,\\z would have faid, not the Elders of the Church, but of the Churches. It is an obfervation brought by one of thofethat makes ufe of this anfwer we are now confuting, That when the Scripture fpeakes o£ Churches in Cities,it alwaies ufeth the fingular number, as the Church of Hirtifilem y the Church of Corinth &c. But when it fpeakes of provinces in which were many Cities, then it ufeth the Plural number. As the Churches of In- daa and the Churches of Afia Rev. 1. 11. According to this obfervation, IftheApoftle had meant of theBifhops of All Afia^xt would have faid,. The Hlders of "the Churches, But : &6 fas Divinnm Minifitrii Anglicani, Or, Bat becaufe he faith the 'Elders of the Church, it if evident he meanes onely, The Elders of the Church of E/>^/#/,and fo by confequence it is as evident, That by Elders; thcApo- file underftands meer Prefbyters } & not Bifhops In a diftinft fenfc,un!eiTeour brethren will confeffe, That there were more Bifhops then one in Ephefus which is wholly to for- fake thcircaufe, and to confeffe that which we affirm, that the Bifhops of Epheftts were true Prcfbyters,and the Prcfby- terstruc Bifhops. 5. Whereas it is faid,That Paul fent not onely for the Bi- fhops or fuperintendents of Ephefus, but of all A/ia. We demand,who was the Bifhop ofEphefus that Paul r fent for? Surely it was not T imothj . Yov Timothy was then prefenc with him, and needed not to have been fent for, and yet Timothy was (according to our Brethrens judgement)the firft Bifhop of Ephefns . And if Timothy was the firft Bi- fhop, then furcly there was none in Ephefxs for Paul to fend for, and if Ephefus at that time had no Bifhop which was the Metroplis of all Afia; How came the "Daughter Churches to have Bifhops before their Mother Church, a$ they call it? 6". But, fixtly, We defirc it may be proved ,That there were any Bifhops over Prefbyters in Afia when Paul was ztMiletHtit. This is taken for granted by Epifcopall men, But this is the f- &l*t** vo * The very thing which is in qne- ftion. We fay That the Bifhops of Afia were of the fame nature with the Bifhop of Ephefus^ that is ,they were Elders and Presbyters of the Churches to whom the Holy Ghoft had committed the care of teaching and governing 7. As for that which is gathered from the. 25. vcrfe, it beares no weight at all with it; For thefe words, All ye Re- late onely to the Elders of the Church of Ephefus that were then prefent. Should a man fay unto ten Members of the Houfeof Lords,and ten of the Houfe of commons,and fay nnto them, All ye are now diflblved ; would it imply t prcfence of all the Lords and all the Commons,becaufe the Speech The Divine right *f the Minifiry of England, l OS. fpeech concerned them all, and was true of them all . ? who knows not it would not ? So it is here, &c. As for that which is hinted from the 3 1 verf. it doth not at all prove that which it is brought for. For if we look in- to Aft. 19. we (hall find, that Panf fpent mofl of his three years at Ephefus onely, and not in other parts of AJia. Ephefus was the chief City of Ay?*, and greatly given to Idolatry, and there Paul fixed his habitation. It is the obfervation of Hirome , That Paul tarried 3. years at Sphefus U pradicttione Evattgelit ajfiduus & firennuus HieroiH 3 inpy* Minifter\ ut IdololatrU arce deftrntla facile minor urn, urbiam ^^Lr fa»a & fuperftitiones conv tiler tu A daily and firenusus^JAli" nifter in the ^reaching of th* Gofpel : That by defiroying the chief fort anb c aft It of 1 do fatty , he might the eaftlur demolijh the temples an i the fuperfti'ionscfthe lefter Cities. The text it felf mentioneth two years and three Moneths. And there- fore rhis verfe doth not at all prove that all the Bifhops of t\fia were prefent with Paul it tjililetum. So much for tbcjuflification of our agument drawn from Ad. 20. 17- 28. 2. Whereas we have proved from Thil 1. 1. That there are but two ordinary and (landing Officers configured by Cbrift in his Church &c. To this divers anfwers arc given, and fome of them quite contrary one to the other. 1. Firft itisfaid by fome, That though in the place cited there be but two Orders of the Miniftry mentioned, yet ic doth not follow, but that there may be mention in other Scriptures of another (landing Officer. We defire that thefe Scriptures may be produced: We fay, That there is no mention in any place of any others, and we add, That there is no mention of any Rules for Ordaining any others, or of any way of MiiTion for any others, no Qualifications for any others. And therefore that there is no other (landing Officer in Cbrift's Church of his appointing. 2. Itisconfcfled by others, Thatjthe Bifhops in Vbilipph were nicer Presbyters, and that the Apoflies in the Chur- ches, 88 zpus Divimm Mimfterii Anglicml^ Or, ches which they planted, did not at firft appoint any Bi- fhops, but Presbyters onely, to whom they gave the power of Preaching but referved in their own hands the power of Governing, till towards the latter end of their lives. Reply. This conceit, though it be frequently urged, and much in- lifted on by the learnedeft of our Brethren, yet that it is but a meer conceit, appears, i. Bccaufe that when the Apoftles placed Preaching Presbyters over the Churches, they did not only give unto them the power of Teaching, but alfo of governing. They, are called Rulers and Governours, and their charge was voiixctiveiv, and s-sr/jr/coT^y, as we have proved at large. Our Saviour Chrift committed both the Keyes ( as they are called ) The Key of Dodrine and Difcipline, into the hands of Preaching Presbyters. And whom the ApoftJcs did constitute Teachers, the fame they made alfo Rulers and Governours. 2. Bccaufe that when Paul took his folemn leave of the Elders of Efhefus, and was never to fee their faces more, he did not fct a Bifhop over them to Rule and govern them, But he left the power of government in the hands of the Elders-, Charging them to feed the flock ( over which the holy Ghoft had made them Bifhops J both by Doctrine, and Difcipline. 3. This anfwer doth yeeld thus much ; That the Apo- ftles at firft did place, Presbyters in the Churches by them planted, and that to thefe Presbyters, he gave the power of Teaching, and (as we have proved ) the power of govern- ing alfo. Now itlyeth upon our Brethren to prove aSuper-infti- tution of a Bifhop over Presbyters by the Apoftles, in fome after times, which we are fure they cannot do. It is evident they did the quite contrary at Ephefusi And therefore we may fafely conclude, That there was no fuch Officer in the Apoftles dayes. 4. As for the Apoftles referving in their own hands the power ofgoverning. To The Divine right of the UHiniftry ef England. To this it is well anfwered by the reverend Divines in their *' humble anfwer &c. That the Apoftles could no more *' deveft the mfclves of power of Governing, then (as Dr. " Bilfon faith; they could Iofe their Apoftlcfhip. Had V they fet up Bifhops in all Churches , they had no more ,c parted with their power of Governing, then they did in A«p*v. ■ 2^ot & Lords over (jods heritage, hut as being enfamples to the fiock. The latter is the \%fc/im of the former; By ty yjk\\%g>v he means tS Town* And the fenfc of the whole verfe can be no other but this ; That the Elders be careful not to Lord it over Gods heritage, that is, Gods flock, but to be examples un- to them. We (hall not trouble the Reader with any other anfwers to our arguments. Thefe that we have mentioned being the mod; material. Onely for the conclufion of this difcourfe, we fhall crave leave to take notice, That there is a Doctor, a high Prcla- tift of great efteem for learning amongft fome men, that in a late Book of his hath undertaken to make out thefe two great Paradoxes. 1. That wherefover the word Bifhopisufcd in the New Teftament, it is to be taken in a Prclatical fenfe For a Bi- fhop fuperiour to Presbyters in Ordination and Juris- diction. 2. That wherefoever the word Presbyter is ufed in the New Teftament, it is to be underftood, not of a meer Pref- byter, but of a Bifhop properly fo called. And whereas we fay, That the Scripture- Biflhop is nothing elfe but a Presbyter, The Divine right ef the Mi»ifirj of England. 93 Presbyter, and that there were no Bifhops diftind from Presbytery in the Apoftles dayes : This Author on the con- trary faith, That the Scripture-Presbyter, is a true Bifhop: And that there were no fingle and mcer Presbyters in the Apoftles dayes. For our parts, we do not think it ncceflary to take a particular furvcy of all that is faid in Juftification of thefe Paradoxes. Onely we defire it may be consider- ed. 1. That thefe aflertions are contrary unto Antiquity, which yet notwithftanding our Brethren do fo highly mag- nify, andboaftof in this controverfie, and for receding from which (as they fay we do) they do moft deeply charge us. 2. That they are contrary to all that have ever written in defence of Epifcopacy. And therefore till our Brethren can agree amongft tbemfelves, we need not fpend time to anfwer the private opinion of one Doctor. 3. That whofoever will defend thefe Paradoxes, muftof necefiity be forced to grant; 1. That there were more Bifhops then one in a City in the Apoftles dayes , which is to betray the caufe of Epifco- pacy, and to briflg down a Bifhop to the ranke of a Pref- byter. 2. That there were no Bifhops over Presbyters in the Apoftles dayes. For if there were no Presbyters, there could be no Bifhops over Presbyters. 3. That O^o Prcfbyteratus is not jure div'wo\ For if nei- ther Chrift, nor his Apoftles Ordained the Office of a Pref- byter. Then is the Order of Presbytery a meer humane invention : Which is an affertion, that even the worft ofPapifts will abominate. Bdlarmixe himfelf faith, That.a Bifhop that is not firft a Presbyter is a meer figment, and an empty Title. 4- The Author himfelf in Juftification of this his opi- fiion is forced to confefle. '- 1. That the €phe fine Presbyters whom Taul fent for to Mitoum 9 vmc all the Prelates ofAfut. 2. Thar 94 $m Divlmm Miniftcrii Anglic j/w, Or, 2. That the Bifliopsof Philippi whom Paul falutes Chap. i . were not the Biftiops of.that City oncly.but of the whole Province, whereas TheopbylaB faith, That Philippi was fj*^ Tr'oKii vrro (jjfl&x'oKiti* ServwAoifoi? Iikktx* A little City fubjeel: to the ^Metropolis ofTbeflafonica. 3. That Timothy was Arch-Biftiop of Spbefns, and that when Paul fets down the qualifications of Bifhops, though he mentioneth no qualification,but fuch which are common to a Pre/byter with a Biftiop ; yet he is to be underftood to fpeak of Biftiops in a prelatical fence, and not at all of Presbyters. And when he faith, The Slders that rule mil are worthy of double honour &c. That is v faith this Author,the Bifhops that rule well &c. Thereby holding out this great error, that a Biftiop that rules well is worthy of double ho- nour though he never preacheth.And when St./\**/bids 7V- mothy not neglcd the gift that was given him by the laying on of the hands ofthePrefbytery,thatis(faith he Jof Epifco- pacy. And when the Apoftlc chargeth him not to rebuke an Elder &c. and not receive an accufation againft an El- der &c. This is to be underftood of Bilhops (faith he)and not of racer PrcYbyters. 4. ThuTitus alfowas Arch-Biftiop ofOm,and that he received no commiflion from Sr. Paul to ordain fingleEldcrs, but oncly for ordaining of Biftiops in every City. It feems this Author flights the poftfeript where Titus is called the firft Biftiop of Creet , and flights all thofe ancient Fathers that are cited by his own party to prove that he was Biftiop of Creet. But he muft be an Arch- biftiop , and fo muft Tjmot hy be alfo, or elfe thefc aflertions of his will fall to the ground. Now that they were neither Biftiops nor Archbiftiops hath been fufficiently proved (as we con- ceive) in the former difcourfe. 5. Fifcly and lafHy, thofe Paradoxes are contrary to the very letter of the Scripture, as we have made it evident in our arguments againft the ;«.* divinvm of Epifcopacy, and would further manifeft it, if we thought it neceflary. For when the Apoftle faith Jams 5. H« I* * n ] fckjtmong ytu? let The Bsvhe right $fth Uttinijlrj ^/England. 9y let him call for the Elders of the Church &C. who is there that can be perfwaded to believe That all thefe Elders were Bifhops in the fenfe that Bifhops are taken in our dayesj is this the proper work of Bifhops to vifit the fick > and, befides, If the Apoftlcs by Elders had meant Bifhops in that fenfe, he would have faid, let him call the Elder s of the Churches,not of the Church, unlcfTe ©ur Brethren will fay that there were divers Bifhops in every Church in the Apoftlcs dayes, in which there were many fick per- fons. Befides, when it is faid Aft. 21. 18. Paul dentin "frith us unto fames, 'and all the Elders Mere prefent. It is fuppo- fed by our Epifcopai men that this James was at this time Bifhop of Hierufalem. Now we demand, who were thefe Elders ? were thefe alfo Bifhops of Hierufalem ? will this anfwer conlift with our Brcthrcns judgment } So likewife when it is faid Att. 15. 4. And when they were come to Hierufalem they were received of the Church and of the Aopfiles and Elders. We demand what is meant by the Church ? Is it not meant the Church of HitrufaU& % to which place they are faid to come / And if fo, Then we ask further what is meant by the Elders ? Muft it not be anfwered, That by Elders are meant tne Eiders of Hitrufalem> And then let any man tell us how thefe Elders can be faid to be Bifhops in a Prelaticall fenfe, efpecially according to the fenfe of our Brethren who make fames to be at this time the onely Bifhop of Hierufalem. Add further,It is faidt^ft. 14. 23. when Paul fand Barnabas had ordained them Elders in every Church Aft. 11.30. They fent relief to the Elders &c. Can any Imagin that this Relief was fent onely to Bifhops, and that Paul and Barnabas ordained no Prefbyters in any Church but onely Bifhops. Is not this to offer manifeft violence to the Scriptures ? and inftead of upholding of Epifcopacy is not this fufficient to render it odious and contemptible to all foberand Godly and Moderate Chriflians ? But we forbear. So 96 $u$ Divinum MinifttrH Anglicani, Or, So much for our Scripture- proof , and for our Justification out of the Word of God of Ordination by Presbyters with- out PreUts. HAving now finifhed our Vindication of the frefeni Mi*ifters of the Church of England^ both fuch as were made byBifliops, and ! fuch as are now made without Bi- (hops, before we come to our Appendix ; we (hall crave leave to (hew in few words unto our refpc&ive Congrega- tions, not onely the lawfulnefle of the prefenc Miniftry : But the abioiute necefiity of adhering to it, and the de- ftru&ive dangers, and ineffable mifchiefs that will follow upon renouncing of it. And this will appear upon a four- fold account. i. Becaufe a trueMiniftery is eflentialto an Organical Church , that is, a Church adminiltring Ordinances. A true Church faith Cyprian^ is Plebs Epjcope adunata. Ecclefia von eft ( faith Jerom ) qna non habet facer dot em* Sure «ve are ; That there cannot be a true Church Minifte- rial, without true Minifters. 2. Becaufe the Scripture way and the onely Ordinary way by which men are fet apart to the work of the Mini- ftry is by Ordination, as we have abundantly (hewed. He that comes an] other way is a Thief and a Robber^ not a true Shepherd. 3. Becaufe That this Ordination muft be performed ei- ther by Minifters, or by the people. And if all Ordination by Minifters be to be accounted Antichriftian (becaufe thefe Minifters were made by other Minifters, and thofc by others, and thofe by fuch, as before the reformation, were belonging to the Church of Rome) Then it will follow, That there is no way of Ordination left, but by the people. 4. Becaufe there is neither precept nor prefident in all the Book of God for Ordination of Minifters by the peo- ple without Minifters. We read of Ordination by the laying on of the hands of the Presbytery, but never by the laying on of the hands of the people. We find the Apoftles Or ; daininj ./ v Tkt Divine right efthe iJMmftry of England. 97 daining , and Timothy and Titus Ordaining ( as we have formerly faid ) and the Presb>tery ordaining; But no jwhere of the peoples Ordaining. We find the people con-- tra diftingui filed from Rulers and Governours, but no* where called Rulers or Governours. And if there be t power by Scripture in the people to Ordain Minifters, why was Tuns fent to Creett to Ordain Elders.' why did the Apoftles vifit the Churches they had planted, to Ordain Elders in every Church ? And why is Timothy commanded^ To lay hands fuddenly on no man,&c. Some thing poflibly may be faid out of Scripture: For Xttfa-nvi*]* **«, But for X«po^^«* Kha.* there is ne >,u qnidem in tot a Scriptura. Surely, this way of Ordination by the people is a devifc that hath neither ground for it in the Scripture , nor in ail Antiquity. And for private Chriftians to aiTume, not one- ly a power to eleA their own Minifters, that is, to nominate Pcrfons to be made their Minifters (which we no wayes dif- likcor deny, foitbc done in an orderly way by the gui- dance of the Presbytery ) but alfo to undertake, without Ordination, to become Publick Preachers themfelvcs : and not onely fo but to fend forth Minifters authoritatively to Preach the Gofpel , and adminiftcr the Sacraments. This is a fin like unto the fin of Vzziah, and of Corah and his company. This is to make themfelvcs Political Popes,and Antichriftian Chriftians. And therefore for the condufion of all, we (hall make bold to fpeak two 'hings to all thofe that renounce their former Ordination by Minifters, and take up a new way of Ordinatirn by the people. 1. We would intreat them that before they find fault with our way of Ordination by Minifters, they woald firft of all juftifie by the Canon of the Scripture, their new way of Ordination by the people. 2. We would defire them, in the fear of God toconfider; That whofoevcr renounceth Ordination by Minifters, mull of neceflity not onely renounce our Miniftry, but O o all 9 8 $us Divimm Minifterii Anglican^ &c. alltheMiniftersand Churches Reformed in the Chriftian world, and as Conftantine fa id to Acefius the Nov Mian ; He muft crcft a Ladder by himfelf to go to heaven in a new way : He muft turniV^,and forfake all Church-Commu- nion, as fome do in thefe our unhappy dayes upon this very ground, that we are fpcaking of. For fure we are, If Or- dination by Minifters be Antfchriftian ; Ordination by the people is much more Antichriftian. But we hope better things of you,though wc thus fpeak.And our prayer to God is, and (hall be ,• That the Lord would fend downthefpi- ric of Truth into the hearts of his people to guide them ia the truth in thefe erring dayes ; The Spirit of holinefle, to fan&ifie them by his truth in thefe prophane dayes; And the Spirit of charity , and mceknefle , and fobriety, to caufe them tofpeal^the truth in love, (a) Ephef. 4. 1 5. and to love one another in the truth, ( b ) 2 Joh. 1. in thefe finful and miferable dayes of uncharitableneffc and divifion. Tbi 99 The <*j{ppenciix> (Aving fufficiently proved out of the word of God, that & Bifhop and Trefeyter are all one; and that Ordination by Presbyters is moft agreeable thereunto: We (hall now fubjoyn a brief Difcourfe about the grand Objc&ion, from the Antiquity of Prelacy, and about the Judgement and Practife of the Ancient Church, concerning the Ordination of Minifters. And this we (hall do the rather, becaufe our Prelatical Divines do herein moft triumph and boaft. For Bifhops diftind from Presbyters have been ( fay they) in the Church of Chrift for 1600. years and up . ward. And there never was any Ordination without them. And when Colmhus was Ordained by a Presbyter without a Bi(hop,]his Ordination was pronounced null and void : And Aerittsby tAufliH and Epiphanins was account- ed an Hcretique, for holding (an \d\n£**& aWWw ) an equality and Identity between a Bifhop and a Presbyter. Nay ftrom himfclf faith , That a Bifhop over Presbyters is an Apoftolical Tradition, and that it began when fome faid, I am of Paul, a»d I of Apolios, anil of Cephas, which was ( fay they ) in the Apoftles dayes. And from hence it is peremptorily affcrted that Epifcopal government is of Apoftcdical inftitution. For anfwer to this great and plaufible objection, and for the further declaration of our judgements concerning the Antiquity of Prelacy, we crave leave to lay down thefe fol- lowing Propofuions, O O 2 proportion ioo Tie Appendix. Propsfition i. THat whatfoever may bcfaid for Prelacy out of antiqui- ty, yet furc we are (as we hope hath been fufficiently proved) That it hath no foundation in the Scriptures. AndasChrifl. , in matter of divorce, brought thtjewes to the firft inftitution of marriage: fo ought we in the point of Prelacy to reduce men back to the firft Inftitution of Epiicopacy, and to fay as Chrift, From the beginning it was not fo. It is a good faying of TertulHan, Idadulterum *.U6dpofteriw,idverHmg*cdprimuM. And it was well ob- ferved by Cjpriatt^Thzt Chrift hid 9 Egofvm via, Veritas, vi- ta : not Ego fum confuetudo : and that confuetudo fine veritate eft vetnftas enoris. Chrift is truth, and not cuftomc , and cuftome without Truth is a mouldy error. And as Sic Francis Bacon faith, Antiquity without truth is a Cypher without a figure. And if we (hould feera in what we have affertcd about the Identity of a Bifhop and Presbyter, to differ from fome of the ancient Fathers, yet wc have the fame plea for our fclvcs ,. which ^uftin had, who being prcft with the authority of Cyprian, anfwers ; His writings I hold not Canonical, but examin* them by the Canonical Writings : %And in them, what agrteth with the au- thority of Divine Scriptures, I accept with his praife, what agreeth not x I rifufe With his leave, Sure we arc, That hu- mane authority can but produce an humane faith ; and when all is done, it is the Scripture ( a perfed recondilory of all credenda, petenda, facu nda )xo which we muft flee as the onely rock, upon which we can rightly build our faith ; ac- cording to that excellent faying of ' Auftin. Sunt certelibri Daminicitfuorum autloritati utrique conftntimus utrique credi- mxs, wriqpte fervimus, ibi quaramus. Scclefiam, ibi dtfiutia- mus can jam noftram, Frcprfui:n 2. THat there were many corruptions which crept into the Church, in the verjr Infancy of it, and were generally received as Apoftoiical traditions, which yet notwithstand- ing The appendix. 101 ing arc not pleaded for by our Epifcopal men, but many of them confeffedly acknowledged to be errors and mif- takes. Witneflc firft, The ^Millenary opinion which fujlim Martyr fatth , That he, and all, in ail parts, Orthodox Chriftians held ic v and calls them Chriftians onely in name, with many other circumftancesof aggravation, that denied it. LaUantius after a long difcourfe about ir, con- cludcs,#/?jand Lezites. And then tells them \ The Apfendix. 105 them for the time of the Gofpcl that Chrift Jcfus Cent his , , Apoftles tkr$*gh Countries, and Cities, in -which they freachea K *™ ^*^ I andcor'ftitmed the firft jrniu (apfreiing them bj thejpirit )/uci](&- tyu »>i|jBo7*< 7«- hrniixa™. The controvcrfie amongft the Corinthians, was K ^ xJl'te* not about the Name, but dignity of Epifcopacy, for it was cwT*z*s' 9ei ' about the depofition of their godly Presbyters, pag.S7.58. W*w«*« 2. That the onely remedy appointed by the Apoftles for the care of all contentions ariflng about Epifcopacy, is by committing the care of the Church unto Bifhops and Dca- P p cons. I 105 The Apftndix. cons. Aftenvards the Church found out another way, by fetting up one Bifliopo^er another : But Clemens tells' us, That the Apoftles indp*d with perfed foreknowledge of things, Ordained onely Bifhops and Deacons for a remedy of all S hifmes. It would be too long to recite all chat is faid in this Epi- ftle, for the Justification of our proportion. Let the Rea- der perufe pag.57. 62.69.72. and take notice ; That thofe that are called Bifhops in one placr, are called Presbyters in another , and that they are /Wbm//£/7^ throughout the whole Epiftle. \jq M>v<£m The like record we have of ^Poljcarpe , that famous Dif- f&Liofiri TO>-ciple offohn thcApoftle,who lived alfo within the firft Cen- r^y™, tury.and wrote anEpiftle to the Tkilippians, in which he Kionyftus Areopagita^ and divers others; The like fraud hath been ufed in Ignatius his works. It is certain, That the Epiftle of the Bleffed Virgin CMary to Ignatius, and of Ignatius to the BleiTed Vi*gin, and two other Epiftles of Ignatius unto St. John the Apoftle, are fpurious and counterfeit. And as for his other twelve E- piftles, five of them are by invincible arguments as we con- ce/ve,proved by Vedelius, to be written a Pfeu do -Ignatius. Sufebins and ferom make mention but of Severn And for thofe feven, though with ScnltetusVedtlius and Rivetus, we do not renounce them as none of his, yet fure we are, they t Etquibus are # fo much adulterated and corrupted; that no man can i €o»flat qutdam ground any folid aflertion about Epifcopacy from Ignatius UffeYefetta. n j s workSt The Reverend ArchbiOiop of *Arm*gh faith, qZ/Zmuti- That chcre are b ^ flx of chef * Epiftles that are genuine,and ■w, ac pro inde that even chefe fix arc miferabiy depraved and corrupted. epifiolas lUas Rivet faitb very judicioufly,*:Tto in thtfe Epiftles fome things fidem fame Are defective, fome things aided, fome things changed ; And nMpofje,mp t y re f 0Ye they cawot rne'it o'jr belief, but onelj in thofe things mm in ambits .■/.,, . , , * n f' / • • ^ cum Apollo- w & Mb they agree mth the t/lpjftolical writings. mm Scrlptis Btronius indeed faith , that all his Epiftles are come to cdnvenmu. us Integra & iwrrxpta intire and uncorrupted : But yet Riveticriuca nocw ichftanding. it feeras forgetting what he had fa id, he (.era * * tdls The appendix. tells That when there is mention made in the Epiftle to the Thiladelphians of the marriages of .Peter and Vaul ; That the word Paul is foyfted in. And he alfo tells us (as Vtde- lius obfervcs ) That the words Gratia and %/imen, with which Ignatius was wont to conclude his Epiftles were left out inenria librariorttm in all his Epiftles except two. And whereas it is faid in the Epiftle to the Philadelphians, That not onely the bread was given, but the cup alfo wasdiftri- buted to z\\, Be Jlarmine faith; That the Greek Copies arc corrupt. For our parts, we will not trouble the Reader with a large difcourfe about this fubjed. If he pleafe he may read that what the Archbifliop of Armagh 9 what Rivet 9 Vedelius and Cookj*h\sCenfHraPdtrum: And what Salmafius and D. 32londel hy about it, who all of them bring divers argu- ments to evince the invalidity of thefe Epiftles. There is a learned Do&or that hath undertaken to anfwer the ob- jections of the two Iaft. But this Dodor ftiould do well to anfwer alfo to what the learned Archbifliop of Armagh hath written about thefe Epiftles , who proves at large , That fix of them arc NQth&, the other fix Mixta, aud none of them to be ac- counted tmni ex parte fincera & genuina. Who alfo tells us out of Cafauhne That amongft all the Ecclcfiaftical monuments, there are none in which the Papifts put more confidence then in Ignatius his Epiftles, That *Baro- n\us in his firft Tome, almoft in every page, cites Ign+ius to confirm his Popifh traditions. In the Second Tome Anno. 109. he confeffctb, and difputeth it'at large. That thefe Epiftles arc the very Tower of the Pontifician dodrine, and that it ftand6 upheld by them as by a pillar, and he often faith, That there was never any found, who called the truth of thefe Epiftles into queftion &c. And therefore. this Reverend Dodor ought not to be offended if we advife him to take heed how he complies with Baronius in juftifying of Ignatius from all depravations and interpolations lcaft no The Apfcndix. left one of overmuch love of Prelacy he be found an ad- vancer of Popery. We (hall briefly offer three Reafons why we cannot build our judgment concerning the do&rine of the Pri- mitive Churchj about Epifcopacy upon Ignatius his Epi- ftles. 'tpt i. Becaufe there are divers things quoted out of his Epi- ftles by Athanafms gelafms and Theo*oret ^ which are either not to be found in their Epiftlcs, or to be found altered and changed, and not according as they are quoted. This is Rivets argument, and purfued at large by the Archbiftiop, to whom we refer the Reader. m 2, From his overmuch extolling himfclf in his Epiftle to the TraMans, where he faith : That he had attained fuch a raeafurc of knowledge , That he Aurce^/vo" yvnd all at nuchas is poffible, for men to be pojfeft of being ^p^^^ made an imitator according the power ofChrift "who is Goa\ He m va mvlav that can find in thefe words an Apoftolical Spirit brea- *?*/•> * thing, bath littlei acquaintance with the Apoftolical wr i- "^ ** «#W tings. How unlike is this to that of the Apoftle i Cor. 3.5. %? rf^ Who then is ?aul y and Who Apollo, but ^Minifters bj whom Jt v l v ljf A J£ a _ believe ? m v p^ /r? tk In the fame Epiftle ke faith, (a) Reverence the Bijhop as ©*». f „ jee do Chrift, as the holy Apoftles have commanded; But where ( a ) A'JV^ 5 is this commanded r ™ ™«**m»n In his Epiftle to the Magnofihs, (b) He kith : It be- (b ^ nfi-rov comes j oh to obey the Bijhop^ axdin nothing f oppofe him, For it $p 5# a &c. is a terrible thing to contradict him* And again, (c ) As tie Lord Qhrifl doth nothing without his (') ' £**<* v ■ Father : So muft jou do nothing Without your Bifhop, neither K ' Jtl &> &C| i Vresbyter, Deacon, nor Lay man. Let nothing feem right and equal to you , that is contrary to his judgment* For that that is fuch is Wicked and enmity 1 God. In bis Epiftle to Poljcarpe : (d ) It becomes thofe thai {d) nfaufi marry, and are married, not to marry Without the confent of the rclt ytpS^ Bifbop. And again, my foul for theirs that obey the Bifiof,^- Presbyters and Deacons. In his Epiftle to the 'Philadelphia* s: (e) Let the "Princes (0 ol^yj^ obey the Emperour, the Soulditrs the Princes ; The Deacons and tu mQu^ the reft of the Clergy With all the people and the Sou Idlers, and \*™Wf » the Princes, and the Empcrour , let them ebey the Bijhop. Kci '^» *s, Obferve here how the Princes and Emperours are enjoy- ned to obey the Bifticp, when there were not at this time, nor many years after, any Eraperour or Princes Chri. ftian. In ii2 The Appendix. (fyjif^^n- In his Epiftle to the Smyruenfes he faith : ( f) The cnpuitTov Qi'oy Scripture faith, Honour God and the King : But I fay, Honour * c# God as the Author and Lord of all things, And the Bijhop as the Prince ofVriefls refembling the image of God. Of God for his Principality ; ofChrift,for his Priefihood See. There is none greater then the Bijhop in the Church, rvho is conferated for the falvation of the Whole World &c. and afterwards. He that honours the Bijhop fhall be honoured by God , and he that incurs i im fhall be punifhed by God. And if he be juftly theught worthy ofpunijhment that rifeth up againft Kings, and is therein a violator of good Larves ; ofhow much greater punifb- ment fhall he be thought Worthy that Will undertake to do any thing without Us Bifhop, thereby breaking concord, and overturn- inggood Order &c. We need not paraphrafe upon thefe paffages. Onely we defire the Reader in the fear of God to paffc fentence whether thefe high and fupcrtranfecn- dent expreffions, This;prelation of Biftiops above Kings, do favour of the firft Primitive times v or can be imagined to proceed from Bleffed Ignatius, even then when he was in bonds, and ready to be Martyred. iW)sas Ignatius require! of Hero, to whom he faith, etejern qn M - K-.cpthat dap oft urn Which I and Chrifl have committed unto turn j»n oDno you, Chrift in his Word hath concredited this holyt&p*- pfctreak He- fitum ; And whatfoevcr is agreeable in Ignatius to this holy rm poiuu. WO rd we unbrace: Other things which neither agree with dtpjtLHm^m- thrift* nor with the true Ignatius^ we rejed as adulterine umquoaege&>*n& not to be born. So much in anfwer to this ob- €nri(tiv ioMcre • je&ion. , dimus i *bi Cbnfliu m verbt fuo depofitum furum c oner edidit, cm qt* apud lgnithm concinnat am- flefttmu/) cautA vero qua nee cum sbrifle, nee cum veto Ignatio cowerim us adultmna & non fatnda rimmm. Trepofition 4. THat when it is faid by Irenaus, lib p^, cap. 7,. That the ho- ly Apoftles made Bifhops in Churches, and particularly, That Poljcarpe was made Bifhop of Smyrna by the Apoftles, and that the ApoftJes made Linus Bifhop of Rome , after whom fucceeded Anacletus, and that Clemens was made the third Bifhop "by the Apoftles. And when it is faid by 7V- tullian y lib. de proscription. That Tolrcarpe was made Bifhop of Smyrna by S. John, and Clement Bifhop of Rome by S.Te- ter. This will nothing at all advance the Epifcopal caufe, unleflfe it can be proved, tbat by the word Bifhop, is meant a Bifhop as diftinft from Presbyters ; a Bifhop (as (jerrhard ii\\\\)p.raf Pontificii not a Bifhop/^d/S Apoftolica-^ Bifhop in a Poptfh, not in an Apoftolical fenfe-, which is all one with a Presbyter. For it is not denyed by any that ever wrote of Epifcopacy, That the names of Bifhop and Pres- byter were ufed d£i±w -n*< , and were \4ohii«ju»j\* in the Apoftles dayes and many years after. And therefore In- naus. The x^tfftndix. iij t>*us in his Epiftlc to Vittor cited by Enfebius^ Ub.%, cap. 23. calls A*ketus, Pint, Bigintts.Telesf horns , Xiftw, Prefbyters of the Church of Rome* and afterwards, p->rtet y lis qui fuc- cejfionem habent ab Apoftohs ficnt oftendimus y qui cnm Ep'tfco- patus fucceffiont chari/m* veritatis certnm [ecun^um placitnm Pdtru, Acctperunt* Rcliqms veto qui abfijtunt a principal* (xc- cejfione, & qmcun^ loco colligttntur , f»i 'petto* (abere, vel quafi hereticos & miUfeHientta, vtl qu*[i fc indexes (Relates & fibi flacemtes ant rurfus, ut hrpocrix as qu faith ; tc When the Fathers termed any 14 Apoftle a Biftiop of this or that City, (as namely Sainc ,l Peter of Antiosh or Rome) they meant in a general fore " and fignification, becanfe they did attend that Chiz-rch ci for a time, and fupply that room in preaching the Gofpel, tl which Bifhops did after ; but as the name of Bifhop is 41 commonly taken for the Overfeerof a particular Church, cl and Paftor of a feveral flock , fo Peter was not Bifhop of ec any one place ; therefore not of Rome. And Dr. tvkitakfrs, lib.de Pontif. qu.z.cap. 15. faith, V aires cum JtcobUm Spifcopum voeant aut etiam Tetrum, non froprie fumunt Spifcopi nimen, fed voeant eos Epifcopos illarum gcclefiarum in quibus aliquandiu commorati funt. £c ft proprie de Epifcopo loquatu?^ abfurdum eft •sfpoftohs fuiffe Epifcopos. Nam qui propne Epifc^pus */?, is Apoftol*s non potefi tffe, quia EpifcopUs ejf Hnius tantum £:clefit. A: ApofioU plurium Ec- defies ftrnfatdttores & infpettorcs tram. Et poftea. Hoc enim nen I The Appendix. 117 non mnltum dift*t *b infatia, dicere 'Petrum fuijfe proprie Spif, copxm, *Ht reliqnos Aposlolos, That the Fathers when they " call ^wfj or /Vfr Bifhops, do not take the name of Bi- ct (hop properly, but they call them Bifhops of thofe places *h r^x^.c^y t.; n d of quotations . j/-kHLiquity do little avail our Brethren. So much for the fourth Propofitioni Profofition 5. THat when the diftin&ion between a Bifhop and Pre f- byter firft began in the Church ofChrift, it was not grounded upon a Jus Divinum, but upon prudential rcafons and arguments. And the chief of them was (as Hierom and divers after him fay) in remedium Schifmatis,& ut dijfen' fionum platit*ria eveUtrentur , For the remedy of Schifme, and that the feeds of crrour might be rooted out of the Church. Now that this prudential way (invented no doubt at firft upon a good intention) was not the way of God, appcares (as Smettjmnfitts hath well fhewn) thus, '♦ Becaufe we read in the Apoftles daies there were divi- sions, Rom. 16. 17 and Schifmes s 1 Cor.3.3. &11.18. " yet the Apoftle was not directed by the HolyGhoftto il Ordain Bifhops for the taking away of thofe Schifmes. "Neither in the Rules he pfefcribes for healing of thofe M breaches . u8 The Apfcndix. 41 breaches doth he mention Bifhops for that end. Neither *" doth he mention this in his directions to Timothy and 77- " tus for the Ordination of Bifhops or Elders, as one end of " their Ordination,or one peculiar duty of their office. And «■ though the Apoftlc faith, Oportet barefes effc ut tjpti proAati "font m*nifeftiji*»t inttr vosfiti the Apoftlc no where faith, " Ofortet EpifiopGj ejfe, m toll ant ur htrefes que mtnifeftd fi- " unt; There muft be Bifhops that thofe Hcrefies which arc " manifeft amongft you may be removed. 2." Becaufe the HolyGhoft, who could forefec what " would enfuc thereupon, would never ordain that for a " remedy, which would notoncly be ineffe&ual to the cut- " ting off of evil, but become a ftirrup for Antichrift to get *• into the (addle, For if there be a neceffity of fettingup *' one Bifhop over many Prefbycers for preventing Schifms, ic there is as great % "fcflny rjf fcttbtfl uo one Archbifhop n$rSlit be true or no , or whether (as others think ) it was true in fomc Churches and not in others,we, will not now debate. But fure we are, that in Alexandrians St. ferom tells us , The Bifhop was chofen not oncly out of the Presbytery, but by the Presbytery, and by them confli- cted Bifhop,and placed in excelfiori gradu in an higher de- gree of honour, not office . He was not made by 3 .Bifhops, SedVres jteriunum ex fe eleclum in excel/tore gradu collcca- turn, Epifcopum nominabant. Indeed afterwards in proceffe of time, This Epifco/us Pr<- fes came to be Epifcopus Princeps and ufurped fin fully upon the priviledges of Miniftersand people, and made Way for the coming in of Antichrift. Famous is that (fo often men- tined in fcveral writings in this age)faying of Ambrofe upon I Tim, 51 V-ndt & Synagoga & poflea EccleftA Senior es h* m bmt qnerum fine co»filio nihil agebatur in Scclefia* j$uod qua negligent ia objoleverat *efcio> ni/i forte Dotlorum defidi* aut magis fuperhia dun* volunt alt quid videru From hence came that diftin&ion of Beta's between Spifcipus divinus^ humantts y and D'abolicus ; By the divine Bifhop he means the Presbyter ; by the humane Bifhop, he means the Bifhop chofen by the Presbyters to be Prefident over them, and to rule with them by fixed L3wes and Ca- nons; By the Diabolical he means a Bifhop with fole power of Ordination and Jurifdidion, Lording it over Gods he- ritage, and governing by his own will and authority. And therefore when men argue from the pra&ile of the Primitive times, and from the Bifhops of thofe dayes to the Bifhopsofonr dayes, chey do but mf^o}'^?, they com- R r mic la* The Appendix mic a fa!lacy,juft as if a man (hould argue,That the Church of Rome is now a true Church, becaufe it was fo in the Apo- ftles dayes. For the further handling of this propoficion, we refer the Reader to SmeElymnuus, where he (hall have many pages fpent to prove the imparity between the Bi- (hops of the Primitive times and our dayes. Mr fohnGr Onely we (hall crave leave to relate a paflage from t bis Sif urs sieve K cvere "d Divine now with Gbd,who holdeth forth this af- kofa*, ctf. 4. fertion : ' That the ancient Fathers in the point of Epifco- " pacy differ more from the high Prelatifl: then from the "Presbyterian. This he proveth, Becaufe The Presbyteri- * ans alwayes have a Prefident to guide their aftions,which " they acknowledge may be perpetual durante vita wodofc " bene £efferit\ or temporary to avoid inconvenience. Which <4 Bilfon m his preface (& again and again in hisBook of the " Perp. government ) takes hold of, as advantageous, be- •* caufc fo little difcrepant (as he faith) from what he tl maintains : But now the high Prelatifts exclude a Presby- tc tery, as having nothing to do with jurifdiftion, which "they put as far above the fphaere of a Presbyter, as •' facrificing above a Levites , to wit, an aft reftrained to "an higher Order; whereas the Fathers acknowledge a " Presbytery, and in divers cafes, Councels tie tjic Bifhop ^todo nothing without them. And fo it is clear, The "high Prelatiits are at a further diftance from the Fa- rthers, then the Prebyterians*. Afterwards h: alfo adds, 11 If we differ from the Fathers in point of Prelacy (where- " in our opponents are in no better terms with them, then ** we ) yet I would have them confider in kow many things c< we jumpe with the Fathers , wherein many of them have " been diffenting both inopinion.and praftifc;as 1, touch- • c ing promifcuous dancing , efpecially upon the Lords day. "2. Touching refidency of Paftors in their Churches, "which excludes ail Pluralities. 3. Frequency and dili- 4c gence in Preaching. 4. Touching the abufe of bealth- pew&s firft Bifhop of Smyrna; another faith, that he Succeeded o-ne Buiolus : and another, That A'ifto was firft. Some fay/That Alexandria had but one Bifhop, and other Cities two ; and others, that there was but one Bifhop of one City at the fame time. And how can thefe Catalogues be unqueftionable, that rauft be made up out of Teftimonies that fight one againft another. Mb. emtv. Learned Junius fpeaking of that great controverfie about w** * a h I* the fucceflion of the firft Bifhopsor Presbyters of Rome y |P --• whether Linus was the firft, or Clemens, or Anacletus, hath this remarkable pafiage; " That tbcfe or fome of thefe were Presbyters The Afftndix. 125 u Presbyters or Bifhops of Rome at the fame time,ruling the u think that two onely are called Sacred Orders by an excel- " lency, to wit, the order of Dtaconjbip and Priefthood : be- " caufe the Primitive Church, fo far as we can read, had "onely thefetwo; andofthefe only we have the Apoftles precept. Bonaventure faith, That Epifcopacy is no order, 7(oh fsl ordo but an cminency and dignity. The like faith Anreolus upon P r**ifi loquen- the 4.Sent. diftind.24. Navarrsu faith, That it is the com- do \ Sed . ***** mon opinion of the Divines, That Epifcopacy is not an Or- e ^u^ a F ^ e J v der, but an Office. See more of this in Forbefii Irenicnm, \ n 4 . s m . * /ib.z. cap.n. And in the Addition of M. Mafon to his de- Mmd, 14. fence of the Miniftry of the Church of England,where there are very many authors cited to prove, That Presbytery is the higheft Order of Minidry, is not a different order, but a different degree of the fame Order. S*c alfo D. Blonde/, Sed. 3.135. where he fheweth out of divers Counccll?, that under the name of Prieftsand Lcvites, the whole Gofpel- Miniftry were comprehended. In our own Nation that blefled man Mr. Wick.U$e did mfj^tm. z. judge, that there ought onely to be two Orders of Minifters Tanum Duos \ in the Church, to wit, Presbyters and Deacons. And fobu udims Mm-\ Lambert a Martyr in his anfwer to Articles objected againft Q rorim 'H* 'H him, faith, " As touching Priefthood in the Srimtm« ^^v!i " Church, when vcrxue bore (as Ancient Doftors do deem, & & .corns-. 1 and. I2 8 the Apftndix. " and Scripture in mine opinion recordeth the fame) raofl: " room, there were no more Officers in the Church of God •'then Biftiops and Dcacons.that is Minifters; as witnefleth, u befides Scripture, Bierome in his Commcncaricsupon the •'EpiftJesof Paul. But we (hall give one inftance inftcad of many that might be added. In the year 1537. there came out a Book called, The Inftiintion of a Chriftitn man, made by the whole Clergy in their Provincial Synod, fet forth by the au- thority of the Kings Majeftie, and approved by the whole Parliament, and commanded to be preached to the whole Kingdom, wherein fpeaking of the Sacrament of Orders, it is faid exprcfly, That although the Fathers of the fuccecd- ing Church after the Apoftlcs inftitutcd certain inferiour degrees of Miniftery ; yet the truth is,that in the New Te- ftament there is no mention made of any other degree or diftindion in Orders, but onely of Deacons or Miniftcrs;and Fresbyters^or Biftiops, and thoroughout the whole difcourfe makes Presbyters and Biftiops one and the fame. But of this Proposition we have had occafion to fpeak formerly, to which we refer the diligent Reader. Now from hence it folioweth inevitably , That, if ac- cording unto the judgments of our Epifcopal Divines, Epif- copacy be the fame Order of Miniftry with Prefbytery,then it hath no more intrinfecal power of Ordination and Jurif- didion,tben Presbytery hath. And that all that diftindtion that was put between them by Antiquity, was mecrly in re- ftrainingthe ufe andexercifeof that power which was truly and really inherent in them. The a%us primus was common to both, although for order fake the a&us fecundxs was in- hibited the Presbytery. And this leads us to fpeak fome- thing about the pradife of Antiquity in the point of Ordi- nation of Minilters : which is that in which we believe the Reader doth defirecfpecially to be fatisficd , and which is that for which we have undertaken this difcourfe about An- tiquity, and in which our Adversaries do moft triumph/For it is faid by all Anti-Presbyterians, That the way of Ordina- tion The appendix. \ 2 g tion now in ufc is quite contrary to Antiquity, and thic whatfoever is done in this kind without a Bilhop over Pre?, byters, is null and void, Inanfwcrto this we fhall crave leave to hold forth thefe enfuing Propoficions about Ordi- nation, out of Antiquity (for as to what the Scripture faith, of that we have already fpoken.) Several Proportions declaring the judgment and PraCitfe of the Ancient Church about Or di nation of Mt flitters. Proffition I. THat in the firft and pureft times, when the Church of Chrift was governed by the Common Councel of Pres- byters,Thcre was Ordination of Presbyters without Biftiops over Presbyters. For thefe Biftiops came in poftra & p*u- Ltim y as Hurome faith. And Panor wit anus lib. i. Decrettl, dt confftetudine cap. quarto, faith, Olim Prtsbyteri in commttni regebant £cclafiam i & ordinabant S*cerdotcs^ & pa' iter confc rebdtt omnia Sacramenta. Proportion 2. THat after that Biftiops were admitted into the Church, yet notwithftanding Ordination by Biftiops without the aififtance of his Prelbyters was alwaies forbidden and oppofed. Cyprian in his exile writing to his charge, certifies them, c that isfureliw was ordained by him and his Colleagues, who were prefent with him. By his CoHeagues, he meanes his gratiam OrdinMo, he adhibits ritu, apprecames ; Not onely as Consenting (for to manifeft their confent their Suffrages had been Sufficient, and the people alfo gave their confent, and yet they impofe not their handsjbut as Ordaining,and conferring Orders, and by the power of Ordination conferred to them by God, praying for grace upon him that is Ordained, uflng the ceremony of laying on of hands. | The fame Author brings a famous example of Pelagius '*r XI; Bifhop of Rome y thc firft of that name,who was made Bifhop oiRome by Two Bifhops and one Presbyter named Andreas. lathe Councel of Nice it was decreed, That No Bifhop Should The Appendix. 131 fhould be made but by Three Biftiops at leaft. And yet this Pelagius being by Justinian, Anno 555. appointed to be Bifhop of ^w^and not being able to obtain Three Biftiops to ordain him, (he being fufpe&ed then of a crime from which he afterwards cleared himfclf) he received Ordina- tion- from Two Biftiops and one Presbyter. And this Or- dination Canonica habit* eft in hunc u(% diem, is accounted Canonical even to this day. By which it is evident that Presbyters lay on hands in Ordination together with the Bifhop as partners in the power. And that Pelagins and his fucceffburs would never have owned this way of Ordi- nation, had they not believed, That a Prefbyter had a power derived to him from Chrift to confer Ecclefiaftical Orders. And this leads us to a Third Proposition. Profofition 3. THat even according to the Judgment of Antiquity, Presbyters have an intrinfecal power and authority to ordain Miniftcrs, and when this power was retrained, and iniiibited,it was net propter legis necejfitatem, but onely^r^- ter honor em Stctrdotii; It was not from the ncceffity of any Divine law for bidding it, but onely for the Honour of Epifcopacy. It was not from the Canon of the Scriptures, but from fome Canons of the Church. Leo Primus ep. 88. upon complaints of unlawful Ordina- tions, writing to the Germane and French Biftiops, reckons up what things are referved to the Biftiops. Among which he fers down Presbyterorum & Diaconorttm confecratio j and then adds, Qua omnia folu deberi fnmmis Pontificibus attthori- tate Camnnm pracipitur. And lfidore Hisfalenjss, lib. 2. de Officii* Ecclefi*flkis y cap.j. fpeaking of Presbyters faith, His enim Jicttt Epifcopis difpenfatio myfteriorum Dei commijja eft. cprafttnt enim Scclefiis Chrifti; & in confeclione divina corporis & fanguinis con fortes cum Epifcopo funt ^fimiliter & in doftrind fopulorum^ & in officio pradicandi. SedfoU propter autborit*- tem ftimmo SftcerdQtiClericQrHm ordinati* & con/ecrath refer' S 2 vats 3 2 The Afftniix. vttaeft; ?ie a mult is £ccleftt difiplina vendica'a, concordiam folveret^ fcandaU gentraret : and afterwards he proves by Scripture texts,tbat Bifhops and Presbyters arc one and the fame. So K\{oC«ncMum Ayuifyrdn i. Canon 8. Solum propter finthcr'ttiitem Clericorum Otdizaho & Co*ftcr*th refervataeft fummo Stcerdoti. Dr. Tortus profeffor at Aberdeen (though Csp. 1 1. a great friend and pleader for Epifcopacy, yet, be faith, Hut- bent Presbjteride jure Diuino y Ordinandi, ficut prtdictndj, & i*pti3L*ndi,poteftatem : quAtnVu httc omnia exequi debetnt fab rsgimine & mjpettione Epifiopi in Ucis u ! i eft E fife opus . And The Addition Mr. CMafo* a known Writer in defence of- Epifcopacy faith o( Franos v*- alf ci That a Prcsbyter as he is a Presbyter,is indued with (an unto his .... ,. . jii- ~j- '• n defence of the mtnnfecal power and ability to Ordain, and wasreArai- Miniftry of the " ned from the excrcifc of it onely by the Church for Dif- Churchof En- U ciplines fake, and that when the Power of Ordination K lan d, wherein " wa $ referved to the Bifhop, the power of the Presbyter the Ord nan- It • i • -^ j t • J Dn of the Mini- was noc at thac time uctcrJ y cxtinguifhcd , but onely re- fers of the " ftrained as the faculty of the flying of a bird, when his Reformed " wings are tyed. What authority the Church had to Churches is tye thefe wings, or whether she Church did well in tying naincained. tncm w h en the Scripture had left them untyed. is not now under debate. All thac we produce this Authour for, is to prove,That the wings of Prefbytcry were not cut ofT,though they were tyed up , and that according to the judgment of Epifcopal Writers tbemfelvcs, Presbyters have an intrinfe- cal power of giving Orders. The fame Authour proves this his Aflercion thus ; Becaufe that a Bifhop is intrinfc- rally inabled to give Order«,not by his power of Jurifdi&i- on, but by his power of Order. And becaufe a Presbyter hath as much of the Sacrament and character of Order (ac- cording to the Papifts themfclves) a* a Bifhop, and there- fore every Prcfby er-hath an inirinfecal power of giving Orders. Now that Epifcopacy and Presbytery arc one and the fame Order of Miniftry , and thac that which is added in Epifcopal confecration, whereby a Bifhop is di- Singuifhed from a Presbyter, h only a degree of dignity and eminency, and is neither the Sacrament of Order, nor im- printech The Afpmfix. 133 printcth a Chara&er, he pTOveth by a world of witnefles, even from Popifh Writers : From Lombard, Aquinas , £>/*- randtts, Domimcus Soto,RickardHS : Aurto/uj,&nd divers other?. Toftatus faith, Ic is in the consecration of Bifhops, as of the Pope : in which there is not imprinted, a Charter, feeing they arc not Order shut dignities or degrees of Ecclefiaftical preeminence. Gerfo-n faith, "Above Priefthood there is " no fuperiour Order; no not the function of a Bifhop or Archbifhop. ArmacbAntts faith, " A Bifhop in fuch things " bath no more in refpeft of his Order, then every fingle "Pricft; Although the Church hath appointed that fuch "things fhould be executed by thofe men whom we call" Bifhops. idureolus hath a notable pafTage ; " Every Lib.^.d ,24 " form in as much as it is in acft,hath power to communicate Art j Ct 2. ' " it felf in the fame kind : therefore every Prieft hath power " to celebrate Orders. Why then do chey not celebrate 1 ' them ? Bccaufe their power is hindred by the decree of a the Church. Whereupon when a Bifhop is made, ther$ " is not given unto him any new power, but the former " power being hindred is fet at liberty : as a man when the " ad of reafon is hindered,and the impediment is removed, " there is not given unto him a new Soul. From all thefe things it appears, that Presbyters have an intrinfecal powcir to Ordain Presbyters. Tropofifi'vn 4. THat even during the prevalency of Epifcopacy it w&* not held unlawful for a Presbyter to Ordaiq without a Bifhop. A Presbyter had not onely an fnhcrent power of Ordination, but in fomc cafes he did actually Ordain. S • Ambrofe upon Eph. 4. faith, A?ud *s£g)ptum Prcsbyteri cfi dtjit Sptfcoppfs confecrat Presbjter. Which words cannot be anderftood (as t learned defender of Prelacy would have themY i 3 4 **' appendix. them) oftheconfecrationoftheEucharift. For this might be done by the Presbyter prdfente Epifcopo; But it muft be underftood cither of confirmation ' or ( which is more likely ) of Ordination, becaufe Ambrofe in that place is (peaking of Ordination. But howfoever it is not much material. For Confirmation was retrained to the Bifhop as well as Ordination ; and if the Presbyter might confirm p dtfit Epifcopus, then he might alfo Ordain. Hierome faith of the Alexandrian BifliopSjPmiyfm umm exfe tletttim y in excelfiori gradft coUocainm> Bpifcopttm nomina- bant^ &c. | That the Presbyters for many years did Ordain theit Bifhops. And certainly if it were not hcM unlawful! in Antiquity for Presbyters to ordain Bifhops, much leffe could it be held unlawful for Presbyters to Ordain Presby- ters. Dr. Forbes faith, That in all thofc Churches which are governed by the Common Couhccl of Presbyters without Bifhpps, Valida & efficax eft Ordiaatio cjba fit per impofitionem frianHHm'folitis Presbyteriu Jguin & ttbi eft Spifcoptts, poffunt *Presb]teri Or dinar e\ csnfentientey licet non fimul mantis impo- nente, Epifcopo. Dr. Fieldoi the Church, lib*?,, cap. 39- tells us; " That "Presbyters in forae places, and at forae times did impofe €i hands, which when Gregory Bifhop of Rome would whol- ly have forbidden , there was fo great exception taken at him for it, that he left it free again. And afterwards, Not '• onely Armacloanns, a very learned and worthy Bifhop, ce but, as it appeareth by Alexander of Hales , many learned " men in his time and before, were of opinion j that in fome ** they call them, 11 being not Bifhops, but onely Presbyters , do daily with " good allowance Ordain Presbyters, and all other Epifco- pall ads. , But we forbear multiplying of arguments. Thefe are Tt fufficient 1 38 The Afftndix. fufficient to prove, That they were but finglc Presbyters : And that therefore (ingle Presbyters did Ordain even du- ring the preralency of Epifcopacy. To avoid the ftrengch of this argument, Be II arm he invents nsvum quondam & anted inauditum Ghcrepifio forum genus. He faith, That there were fome of them, that were meer Presbyters , and others thae were veri n§mhm Epifcofi. And that the Councel of Awitckia fpcaks of the laft in the beginning , and of the firft fort in the latter end. But certain it is, that the Canon fpcaks of Ckrepifeopi in genc- rall, without any diftin&ion throughout the whole. And the (cope of Damafus his letter is to prove, thac all the Chore fi cofi whatfoever their Ordination was, were nothing elfc but Presbyters. We (hall not undcrcake to anfwee Bellarm'w at large, becaufe it is done to our bands by thac Forbefil Ire- learned man fo often mentioned, who though a lover of nieum* cap. Epifcopacy, yetfurcly he was a very Moderate and meek II# fpiritedman, and hath fully anfwered ail chat is brought by Bellarmite againft what we have aficrted. The Readec may view him if be pleafe for his furrher fatisfadion. There is another, whom we forbear to name, thac faith, u That the Chore fifiopi of whom the Canon fpeaks were Bi- u (hops. But he addes, Though they were Bifhops, yet they ■' were Bifhops made but by one Bi(hop,and Bifhops mccr- *' ly Tiw\3ir 9 &n& fine Cathedra, which is all one,as if he (hould u fay, They were not properly Bifhops. For according to the Canons then in force, A Bifhop properly fo called was te be made by $.Bifhops,and if he were Ordained finetitula, his Ordination was null and void. We will conclude this difcourfe of the Cbvrepifcofi with a toteniam par- paffage out of Qabritl V*i[quez,^ Poftqttam prefofuifjet iftud em Thorn* BelLrmini fimnium, bde fubjungit verba. Slit tamen non mine- 4ifp.i$$,cap.7, r ^ AHt y r i tA t M exiftimant Chore fifiopos fuiffe t a turn Presbyte- rosJta exfreffh fentit Ajfaia de tr^ditiombtu Secleftafticis 3 .fart. Confide ratio*? 4. ubi banc rem ex prtfeffo disfutat ; & mfttr FrateifcM* Turrianus inannotaiionibus adGenfilium l^ioanum Caa. 54. ait Ordmtm Cbortpif&fontm *o» futfe nifi Presby- tmrnm Tht Appendix. 139 terorum tantum : eanhm fe*tentiam fequuntur dotli aliquire- ctntiores,&c. Po*ro Damafum duo i'U genera Chorepifcoparnm minim e dt ft inxijfe, fed de omnibm e f iam illU , quorum memim', Concilium Antiochenum^ pronHKcififfe^ veros nvn effe Epitopes ; it-a fit fi Tresbjteri effe no/lent , nihil omnino ejfent, prabat ex in- ftituto s/fjaU loco citato ; Pottflj 3 ex ipfo Damafo fuaderi— Nunquam dicit Damaftu loos Chorepifcopos diverfos e([e a prio* ribus^aut vere Bpifcopos ejfe ; imovero ex p* if e$o probata licet apluribus confecrati, vere tamen Epifcopos no* ejfe. H*c V* r - que*,. So much of this argument. A fecond Argument to prove, That it was not held un- lawful in Antiquity for Presbyters to Ordain,may be drawn from the opinion of the Schoolmen and Canonifts during the prevalencynotonely of Epifcopacy, but even of Papal Tyranny. For it is a received opinion in the Church of Rome, That the Pope may by his Commiflion authorize a fingle Presbyter to Ordain Presbyters ; he cannot, fay they, commiifionate a Lay-man, but he may a Presbyter. Mr. Francis Mnfon cites many Authors to atteft this. The Author of the GlofTc faith, ~Dko quod "Papa potefl hoc delegare fi-np lid Sac*rdoti y & non Laico (few credo) & fie ex tali Aeleg*'ione % & airr,i iculo habit i Sacramenti, potefl conferre quicquidhaht. Imo quihbet Qlericus hoc facet e potefl ; qui vtr* non habet, non potefl confer re. Rofellusalfo faith, Volant Doclores, quod Papa potefl com- wpotcflatc In witter e c nil bet Cl^rco, ut conferat qu* babet ipft, ut fi eft Prts- perdmh & bjter, poffn Ordinate Presbyte um, & Diaconru t Biacon^m 7 ex Pa P*> 9 m ** man fat o P*pa- And again, £go teneo, qued Tap a pojfit de- c ^' • trtandare Pretbjtero, quod Conferat omnes fitcros Ordines, & in hoc fio cum fententia Car.onifiaruw. Dr. Forbes brings alfo many quotations to this purpofe, fome of which we fhali recite as being very obfervable. Prr.^rmitantt4 faith, Egopotius pm*rem ut Sucirdoti hoc pojfit delegare indiftintle 1 qui* licet de Sacramento Eftcrarifti* fit difpofitnm itofiituttone Dominica^ qui habean*- iVud admini- ftrare : hoc tamen non eft difpofiteem in clltfiom Ordinum. N^m olimPresk]tmincomw*nirtgvb*nt £ Non dotur ti Nova poteft as t fed tantnmmodo priftina poteftas prius imfedita redncitur ad ufum impediment remoto i & hac rcduftio illius poteft 'at is ad mfumdicitur ampliatio poteftatis. Hac %Aureoltu. From thefc two arguments, and the quotations alledged, We may fafely gather thefc condufions : J. That there was a time when Presbyters did govern by Common ht i^ifftndix. 141 Common Councei, and did Ordain without BKhops. So faith Pan*w?itan, Olim Presbyteri in communi regebunt €c- ckfiam, & Ordinabant Sacerdotes. 2. That whole Nations have been converted to the faith and governed for hundreds of years without Bifhops. This Conclufion is abundantly proved by D. Blondel, Sett. 3. de Ord'mationibus, where he tells us, That ftannes Major dege- fiis Scotorum Iib.2. cap.2» faith, Ter Sacerdotes & LMontckcs fine Epifcopis Scotiin fide eruditi, That J cannes Fcrdonius faith, Ante PaKadti advent um y Ubebant Scoli fidei Doftores, ac Sacramtntorum Urlinislratores Prtsbyteros folummodo *vel Afonaclaos, ritum fequentes Scclefix Primitive. The Scots weie Chriftians 220. years and more without Epifcopal Government. The like he proves of the Gotkesmd French. For brevity fake we refer the Reader to the Author him- feif. 3. That in ^£gjpt % when the Bifhop was abfent, Presby- ters did confecrate. 4. That in Alexandria foralmoft 200. years the Presby- ters conftituted and Ordained their Bifhop. 5. That though by the Canons of the Church the power of Presbyters in Ordaining was retrained, yet it was the judgment of Antiquity, That every Presbyter hath atlum primum, and an inward power to Ordain, and that though his power was impedited by the Canons, yet it was not utterly cxtinguifhed. 6. That when a Presbyter is made a Bifhop, he hath no new power conferred upon him, but onely his former rc- frraints and impediments are removed, as faith Ameoltu. 7. That the fkorepifcopi for a certain fpace did Ordain of their own authority, without receiving authority from the Bifliop. Afterwards (though they were meer Presbyters) yetnotwithftanding by the leave of Councels had liberty, with the Bifhops licence, to Ordain. 8. That to this day it is the opinion of Schoolmen and Canonifb,that the Pope may give liberty to a Presbyter to Oxdaia. From whence, faith Dr. Forbes, it evidently fol+ towctb, : - 14 2 TAe Appendix. loweth, Of dinationem qua per folos Presbyter o$ per agitur non effe de jure divini invalidam, nej 3 OrdinaHonem effe de jnre Di- vi*o it* propriam Epifcoporum^nt non pofftt valtde persgi per fo- bs 7>rerbyteros : that is, That Ordination which is by Pres- byter salon*, is not by Divine right invalid ', neither is Ordinatic* fo proper by Divine right to a Bifiop, that it m*y not be dvne (even in the opinion of TapiRs tbemfelves) by Presbyter* ahne. For othcrwife the Pope could not commit Ordination lib.i.de con- unto Presbyters. For Beltarmine faith ex prefly , In jure til. cap. 1 8. Divino non poteft Papa difpenfare, The Popecwnot difpenje in Lib. de Matrim. things that *re by divine right* And AurccUu faith, Ea qn& cap. ii. f Hnt Otdinffm Qmnes revipinnt immediate a Chrifto t it a quod in poteflate nullius imh nee T^apa eft ilia attferre : qua funt ant em jnrifdiclionid,pateft- ea Papa faff endere. Now then from hence we may argue. That which by divine authority is to be done onely by Biihops, that neither Bifhops nor Councels, nor Pope can commit to Presbyters that are not Bifhops. Nam in jure Divino Papa non pottft difpenfare. But (according to the Judgment and pra&ife of Anti- quity^The Pope may give the liberty and power of Ordain- ing to Presbyters that arc not Biihops. And Bifhops alfo may do the like. Therefore the liberty and power of Or- daining is not by divine right belonging to Bifhops onely, but may be lawfully done by others, the Papifts thcmfelves being Judges. And fo much for our fourth Proportion. P rope/it ion 5. THat when Hkrome faith , £&uidfacit Epifcop*** quod non f.ch Presbyter extepta Or din atr.nl ? This paffage can- not be underftood as if Hierome had thought, That Ordi- nationwasby Divine fight appropriated to Bifhops, and not to Presbyters (as Bimop Bilfo* faith) For in the very fame Epifrle he tells as„Tharby'divine right a Bilhop and a Presbyter are all one. And that in Alexandria, for a long time the Presbyters, Ordained their Bifhop. But he muft The Appendix. 143 muft be underftood of the pradife of the Church in his dayes', and his meaning is, 3*id fatrit Efifcoftu fecftndmn Qanones Ssclefi* quid nan fait Vresbjtercxceft* OratnHtione} Trofofttion 6. THat when Ifchyras was depofed from being a Presbyter, becaufe made by Collnthus, that was but a Presbyter himfelf, and not a Bifhop , This was done, not becaufc the aft of Colltttbus wasagainft the Canon of the Scriptures, but onely becaufc it was againft the Canons of fome Coun- ceU. Thus Dr. Fit Id anfwereth, " Whereas, faith he, The £0,, 3, ca g, " Fathers make all fuch Ordinations void as are made by $g, m,and bath written lib, i.deSacr. bom. origin.) and yet none of thefe do de- fcrve the name of fooles and mad-men, much lefle to be branded for hcrcticks. Adde to this, That Alphonfas At Caflro adverf. harefTitur. SpifcopuS) faith, That Hierome was of the fame opinion with Aeritts. And our learned Profcffor Dr. fVbitakerjrerf. ad Cam* plan. Tkt Affertdix. 145 pi**.rA*.io. bach rhefe Words, Acrittm Epiphanim & Au- cuftinw in htntivu r.umt tint, f> prtlcr eos anticjui pauti. £f ft Prtsbjtevttm Bpfat iVi«i jarii, as intending thereby a general and perpetual neccflity thereof. And afterwards in his de- fence, " Though ordinary right of Ordination belongeth " to Bifhops in the Judgment of the ancient Church,- yet " it was cot to be underftood,as fo appropriating it to (hem, Cf as that extraordinarily, and in cafe of ncceffiry, it might *' not be lawful for Presbyters to Ordain ; and much lefle " teaching abfolutely a nullity of the Ordination which is " performed without a Bifhtp •, which anfwer I confirmed "by divers reafons, (fee them) whereunto I now adde, H That there fcemeth to be the like reafons for the impofi- " tiorr of hands, in confirmation of the baptized, in the re- conciliation of publick penitents, as in the Ordination of 41 Minifters. But although the two former were referved "as well asthcthircL to the Bifhop, yet extraordinarily, • - in the cafe of n But if by jure %i Divin*, you underhand a law and commandement ,of, "God, binding all Cbriftian Churches uniyerfally^ per-, "petuaily, unchangeably, and with fuch abfolute neceffiry, "thai no other form of regiment may in any cafe be ad- 5t mittcd ; in this fencs neither may we grant it,nor yet can . Blondel and SmeRymnuus, but we forbear. Now how contrary our Epifcopal men walk to this pra&ife, is fuffi- ciently manifeft to all the Chriftian worlds 2. D. Blonid that great Antiquary undertakes in a very long difcourfeto make it out, That for 1200. yearesthc people had free liberty in the choyce of their Bifbops ; he proves it by undoubted Authors in all the feveral Countries. And Cypria* tells uj, That this power diddefcend upon the Epift. 68 people de Divina Author itate* And yet our Brethren in their praftife go quite Antipodes to this part of Antiquity, and would be loath to be charged with the black brand of Innovators and derfifersoi all Antiquity for fo doing. And therefore let them not accufc us for walking contrary to Antiquity, (when as we arc furc that we walk agreeably unto the Scriptures, and to the firft and pureft Antiquity) but confider how , deeply and how jnftly they themfcives «iay. be charged with thh guilt. ■ V v 2 And The dppwulix. ANd thus we ha'-e finiflied ill chat we thought fit to adde concerning the Judgment and Practice of the An- cient Church in the point of Epifcopacy. Not that we in- tend to be finally concluded by the determination of Apo- Oelical Tradition? unwritten, or by the Father*, or Canons of thp Church, in this great Controverfie, For, though wc ate araor.gfl: the number of thofe that do much rtviretci Antiquity > yet we do not ldcl^c it. For we know that the Ancient Church was much beguiled in receiving many things asTraditions Apostolical, which are confefTed by all Lib. 2. so have been Apottjfdnl. Irentus * telrs qs^ that S.fob* p,7 9t told thofe that cold him, That Chnft lived here upon earth, and pr eac bed ultra qnai/agtfi mum, ant etiam qnUefua* gsfimnm a»nu>m, beyond 40. or 5 c. years; which to be a counterfeit Tradition will be by none denyed. The Biftiopi '4{eb.lib.$, of AJU'mVtfkrs time, who was Bifhopof ^uncelebrated f. 22,23. the Chriftian Paffcover or the Feait of Eaftcr, upon the 14^. day of the raoDcth, according as the Jewcs were com- manded to cat their Paffeover ; This they did as a received Tradition, notonciy from Poljcarpe^hut from S. John him- felf : But now, o 1 the contrary.the Bifhops of the Weftem Churches kept it upon the day of Chri(W Refurrcdion, which they did from a Tradition received from S. Peter. Now hire we are that both of thefe caanot be true. And as for the Ancient Fathcrs,though they were famous LigbtJ in the Church, yet they have their Naws, and +*&* #«*!*, and their writings are much defaced by the Popi(U >rd &&. l»dtx £xpttrgat*rifis. A learned Gentleman * undertakes in a fhort Epiftlc to make oqt Their Contradictions one to. another. Their variance from thcmfelves. Their Repugnancies borh to Protectants, and P*pi fit.' Their want of ability in many points of our Control verfics : in moft, of mil to decide them. And therefore we appeal from men to God ; fre>m the Canons of the Fathers,to tbe Canons of the Holy Scriptwes, The Appendix. 149 as the onely infallible Jndge of this, and all other Contro- verts of Religion. We fay with the Propher, Ad Legem , if*. 8. 20, & T*ftiMoni*f» , To the Law t and to the Teftimon), if they [peak not according to this Word, it is becanft there is no light in them. And yet we have fpoken fornething in brief even to the mater of Antiquity, which we have done upon a double amount : 1. For the Vindication of Presbytery from the prejudice of Novellifme. 2. For the Satisfaction of young Students, who fcruple the Ordination by Presbyters for this reafon onely, Becaufc it is, as they think, a receding from the Judg- ment and Pradiccof all Antiquity ; The contrary to which we have clearly manifeited. And now we hope, at lad, we may fafcly conclude from all the Premiffes, That the Way of Ordination which is now, for the prcfent, in ufc in England, by Script ure-BiJhops y that is, Presbyters, is not onely lawful, but more defirable than the former way, becaufc more agreeable to Scripture - pattcrne. And therefore they that are fo Ordained, their Ordination is valid, and they need no Re-ordination. Subfcribed in the Name, and by the Appointment of the Aflembly, Novemb. 2, ic»53* Roger DraJ^e, Moderator. Sam/til Balmford^ Afleflbr. Alltn qeer y AffcfTor. Matthew Pool, Scriba. jM» Seabrookj Scriba* The THc ingenuous Reader is carneftly deGred to correct with his pen, before he readcth, thofe errata which he perceives to be molt mate- rial^ cither by the omifiion, or addition or change of words ; and for lellc miftakcs in letters, pointings, or accenrs, cither to correct them or excufe tlicrn, as he pafleth by them in reading. Part. I. Errata. IN the Epiftle to the Reader, page i line i8.reade herein, page 6 line 17 r. purpofely. In the book, p. t 1, 14 r. v™?cr. no. p. 20 inmarg. r. Concl. j.andl. 19 r. Miniftry. p. 21. 1. t. r. in tbefe, and dele or, and 1. 34. for is r. as p. 22 1. 3 1, r. this matys. p. 26 1. 20. for is r. as, and 1. 3 1 r. even, p 27. 1. 5 .r. Presbyter, p. 18 1. 29 fa Scriptures r. Sacrifices, p.34. in marg. by 1.1. putC