AN ENDEAVOUR AFTER Further Union BETWEEN CONFORMING & NONCONFORMING PROTESTANTS, In several Particulars.  
By a Minister of the Church of England.  
Printed in the Year, MDCXCII.   

An Endeavour after further Union between Conforming and Nonconforming Protestants.  
1. THE Nonconforming Brethren scruple subscribing this Clause in the 20th Article of the Church of England, The Church hath Power to decree Rites or Ceremonies, and Authority in Controversies of Faith. I conceive that here is nothing dissonant from the Principles and Practice of the Nonconforming Brethren themselves. The foresaid Clause hath two Parts; one supposeth that the Church hath Power to decree Rites or Ceremonies; the other supposeth that the Church hath Authority in Controversies of Faith. I begin with this latter first. By the Church I understand the Society of Faithful People in Christ Jesus, the Body of Christ. This Society must needs have Ministerial Authority in Controversies of Faith, as is plain from 1 Cor. 2.15. But he that is spiritual judgeth all things; yet he himself is judged of no Man. Now the Church is a Spiritual Society, consisting of Men endued with the Spirit of Christ, whereby they are capable of discerning spiritual things spiritually, and consequently of discenning, judging, and deciding each Man for his own Soul, what is of Faith, and what is not of Faith. This Reason is plainly hinted in the following Verse in these Words, We have the Mind of Christ; that is, we who are godly in Christ Jesus, have spiritual Understanding in the things of Christ; we know his Voice, and follow him, and turn from the Voice of Strangers. Beloved, believe not every Spirit, but try the Spirits whether they are of God; because many false Prophets are gone out into the World, 1 John 4.1. Now the Church is Christ's Beloved; and here she is commanded not to believe every Spirit, but to try the Spirits whether they are of God; because many false Prophets are gone out into the World. But she may not presume to try the Spirits, if she have no Authority to try them; and she cannot have Authority to try the Spirits, and to discern between the Voice of Christ and the Voice of Antichrist, but she must needs have Authority in Controversies of Faith. Do not the Nonconforming Brethren reject Socinianism, Arianism, Pelagianism, the Popish Mass, and other the like Heresies and Delusions? By what Authority do they reject them, and embrace the contrary Truths, and oblige all their Flocks so ●o do, if really the Church hath no Authority in Controversies of F●●●h? It is then plain from their own Principles and Practice, that they do well allow the Church to have Authority in Controversies of Faith, that is, Ministerial Authority dependent on, and subject to Christ her Head: which is the plain meaning of the Article, as is manifest from the whole Tenor thereof, and the rest of the Articles subscribed by the Nonconformist Brethren themselves.  
2. Then for the other Branch, That the Church hath Power to decree Rites or Ceremonies, that is, decent and useful Rites or Ceremonies, circa Sacra, about holy Things. That there are such, the Nonconformists will not deny. I instance in the taking of an Oath; this is a Sacred Thing, a Religious Act, and a part of God's Worship pertaining to Natural Religion, common to us and Heathens, unalterably fixed by God as touching the Substance thereof, but not as touching the external Form and Manner of taking it; here is a Latitude left by God. And there may be innocent Variety; divers Countries may have divers Fashions, and the same godly Man and Church of God may see cause to vary the Rite and Solemnity of Swearing. As Abraham, Gen. 14.22. swore with his Hand lifted up unto the Lord, the most high God. At another time he made his Servant swear with his Hand put under the Thigh of Abraham his Master, Gen. 24. Those who in the late Times in these Nations took the solemn League and Covenant, swore with their right Hand lift up to Heaven: But now both Conforming and Nonconforming Protestants, generally in England and Ireland, and, as I suppose, in Scotland also, swear with their right Hand laid upon the Bible, as a Rite or Ceremony not unlawful. Again, it is well known that the French Protestant Ministers do use to preach with their Hats on, but the Protestant Ministers in England, Scotland and Ireland, (not to name other foreign Churches) do use to preach with their Hats off. Now Preaching the Gospel is a sacred Thing, a religious Act, as all agree; and the Nonconformists will not deny but that for Substance it is unalterably fixed by God, but whether with the Hat on or off is not precisely determined by him. Here there may be innocent Variety, it is clearly a Rite or Ceremony about a religious Act; one Church hath this Rite or Ceremony, another Church hath another Rite or Ceremony quite contrary, and yet both Ways lawful before God in the Judgement of the Nonconformist Brethren themselves. For in things of this nature Custom creates a Law, otherwise the Apostle had argued very weakly; But if any Man seem to be contentious, we have no such Custom, neither the Churches of God, 1 Cor. 11.16.  
3. Again, giving notice to the People by the ringing or tolling of a Bell at what time to assemble for God's public Worship, as also the testifying of our Joy and Thankfulness to God on a 5th of November, by ringing of Bells, and by Bonfires, and on the like extraordinary Days of Thanksgiving, are clearly Rites or Ceremonies, circa Sacra, about holy Things, no where prescribed by God, and yet held lawful and useful by the Nonconformist Brethren themselves. And therefore they must needs own that the Church hath Power to decree innocent, useful and decent Rites or Ceremonies, circa Sacra, about holy Things, there being clearly some such. Ceremonies or Rites in use among all the Churches of Christ, approved by the Nonconformist Brethren, no where ordained by God; it being sufficient as to things of this nature, that they are not where forbidden by God, and being established by general Usage and Custom of the Church where we live, that is equivalent to a Decree, and proves that the Church hath Power from Christ to begin and introduce such laudable and useful Rites and Ceremonies, as to continue the Use and Observation thereof. Ne Disciplina ulla est in his melior gravi prudentique Christiano, quàm ut eo modo agate, quo agere viderit Ecclesiam ad quamcunque forte devenerit. Quod enim neque contra fidem, neque contra bonos mores injungitur, indifferenter est habendum, & pro eorum inter quos vivitur Societate servandum est. August. Epist. 118. ad Jan.  
4. It being thus plain that the Church hath Power to decree Rites or Ceremonies, and that these may not be the same in all places; than not only this part of the 20th Article of the Church of England, but also the whole 34th Article, as being for substance the same more largely expressed, must needs be sound, and consonant to the Principles and Practice of the Nonconformist Brethren, and may safely be subscribed by them. The Words of the 34th Article are these; It is not necessary that Traditions and Ceremonies be in all Places, one, or utterly like: for at all times they have been divers, and changed, according to the diversity of Countries, Times, and men's Manners; so that nothing be ordained against God's Word. Whosoever through his private Judgement, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by Common Authority, aught to be rebuked openly, (that other may fear to do the like) as he that offendeth against the common Order of the Church, and woundeth the Consciences of the weak Brethren. Every Particular or National Church hath Authority to ordain, change and abolish Ceremonies or Rites of the Church, ordained only by Man's Authority, so that all things be done to edifying.  
5. If we desire a public Exposition of the Doctrine of the Church of England touching this matter, there is that of Mr. Thomas Rogers, perused, and by the lawful Authority of the Church of England allowed to be public. He in that Exposition declareth, that the Church hath no Power to appoint what Rites or Ceremonies she will: for she must decree none which be, either, for their own Nature, impious;— or for Use, superstitious;— or for their Weight, over-heavy, and grievous to be born;— or for their Worthiness, in the Eyes of the Ordainers, either of equal Price, or of more account than the very Ordinances of God;— or against the Liberty of Christians, and to the entangling of them again with the Yoke of Bondage: or last of all, any way contrary to the Commandments, Word, and Will of God. But the Rites, Ceremonies and Constitutions of the Church, they must make altogether, and tend both to the nourishing and increase of Love, Friendship, and Quietness among Christians, and also to the retaining of God's People in the holy Service, Worship and Fear of God, according to the Rule of the Apostle,— Let all things be done honestly, and by Order. All Churches Reform consent hereunto. So Mr. Thomas Rogers, pag. 105, 106. No Nonconforming Brother will gainsay this.  
6. The Articles do not say that the Church hath Power to decree the Cross in Baptism, nor is any Man obliged by his Subscription to them, to declare that she hath, but only such humane Rites or Ceremonies circa Sacra, as be decent, useful, and no way contrary to God's Word. Whether the Cross in Baptism, and the Surplice in particular be decent, useful, and no way contrary to God's Word, is a Question of another nature, and doth not come into the present Debate. For if it should be supposed that the Church hath no Power to decree the Cross in Baptism, and the Surplice, as being inconvenient, and no way necessary; yet will it not thence follow that she hath no Power to decree such other Rites and Ceremonies circa Sacra, as are confessedly expedient and useful, as to swear with the right Hand lift up to Heaven, or laid upon the Bible, and to give notice to the People at what time to assemble for public Worship by ringing or tolling of a Bell. Even Dr. Ames himself, whom no one acquainted with Church-Affairs, can suspect to have been partial in this matter, and too favourable to humane Ceremonies circa Sacra, doth acknowledge, that if there be no Error in humane Appointment touching the Place and Hour of God's public Worship, and the like things, (Constitutio illa habenda sit quasi simpliciter divina. Medulla. Theol. l. 2. c. 14. num. 28.) that Constitution is to be held, as it were, simply Divine: For that the Church do assemble for God's public Worship at that Hour, which, all things considered, is most convenient, he grants is God's Will. Now the ringing or tolling of a Bell, is in the Judgement of Nonconformists themselves, and all other sober Persons, an apt Mean, a prudential Ceremony, Rite, or Token of Man's Appointment, For notifying to the Congregation at what Hour to assemble, like the use of the Silver Trumpets under the Law, Numb. 10. And therefore the Hour so appointed being meet and convenient for God's public Worship, according to Dr. Ames' Concession in the foresaid Place, Agnosci debet quasi à Deo constituta, it ought to be acknowledged, as it were, appointed by God, and consequently the foresaid humane Ceremony whereby the Hour is notified. Which is sufficient for my present Purpose, that there is nothing at all in the 20th and 34th Articles of the Church of England, repugnant to the Principles of the Nonconformists, but a full Agreement between both Sides as to this part of Subscription.  
7. For my part, I think that the Church hath no power to decree the Cross in Baptism, or any the like humane Ceremony therein. My Reason is, because Baptism itself is a Divine Ceremony, and the Cross is a humane Ceremony; and the Church hath no power to decree and annex a humane Ceremony to a Divine, it being plainly superfluous and unnecessary, there is neither Precept nor Example in all the Book of God to warrant such a Decree. The Church hath no Power but for Edification, 2 Cor. 10.8. and 2 Cor. 13.10. She may impose none but necessary things, Acts 15.28. such as be some way necessary to Order, Unity, or Decency in God's Service, which the Cross in Baptism antecedently to humane Imposition, is not. It is necessary that Baptism be done in a fit Place, at a meet Hour, by one authorized, in a decent Garment, in a sit Posture, with fit Words, and decent external Reverence and Solemnity; but there is no necessity at all of the Cross, or any the like humane Ceremony in Baptism. Neither the Light of Nature, nor the Institution of Christ, nor the Practice of the Apostles and first Churches planted by their Ministry, and recorded in Scripture for a Rule and Pattern to all succeeding Churches to the end of the World, do warrant any such Decree and Imposition. All needful Circumstances, all that is any way requisite to the orderly, decent, laudable, holy, just, and exemplary dispensing and partaking of Baptism, may be observed without the Cross, or any the like humane Ceremony. To say the contrary, is to reproach the Institution of Christ and his Apostles, and the Churches planted by their Ministry, and to set the Wisdom of Man above the Wisdom of God, and bring in Arbitrary Government into the Church, and lay a Foundation for numberless unnecessary humane Ceremonies in God's Worship, as in the Papacy, and great Evils and Desolations in the Church, by inflicting doleful Penalties upon worthy and good Men, who out of Conscience refuse Conformity to such unnecessary Decrees, as the Event doth sadly manifest. But that it is unlawful to use the Cross in Baptism, while imposed by the Supreme Authority of the Nation under pain of Deprivation, is more than I can prove, neither will I judge conscientious Nonconformists who meekly descent.  
8. Again, the Nonconforming Brethren scruple Subscription to the 35th Article of the Church of England touching Homilies: which Article stands upon two Points. First, that the two Books of Homilies contain a godly, and wholesome, and necessary Doctrine. Secondly, that therefore they judge them to be read in Churches by the Ministers diligently and distinctly. The former Point I cannot think the Nonconforming Brethren, who have read the Homilies, will deny. The Article doth not say that there is nothing in any of the Homilies savouring of humane Weakness and Imperfection: for the main they may and do contain a godly, wholesome and necessary Doctrine, though there may perhaps be in them some tolerable Defects, as is incident to most good Books not divinely inspired, and even to the best Translation of the holy Scriptures. Touching the latter Point, the Nonconforming Brethren, by their Subscription to the 6th Article, must needs own and allow, that the Apocrypha-Books (as Hierom saith) the Church doth read for Example of Life, and Instruction of Manners; but yet doth it not apply to establish any Doctrine. This plainly intimates that they are not against all reading of other Books than the Bible in the Church, due distinction being put between the one and the other. Neither will they condemn, but rather approve the French Protestant Churches heretofore, who in the want of daily Pastors, did in many Places use to read both privately and publicly Mr. Calvin's Sermons upon Job, as Mr. Beza in his Preface to them doth relate. And we may well think that this and no other was the Intention of the Composers of this Article, and of the Homilies, as thinking it better, in the want of Pastors qualified with ministerial Gifts and Ability, to compose edifying Sermons-daily and continually of their own, that the People have sound and godly Sermons of others composing, read to them in public, than be without all public Instruction. This Sense will well stand with the Words of the Article, and it is agreeable to the Opinion both of Conforming and Nonconforming Brethren. And therefore as to this also I may well conclude that there is no difference between the two Parties.  
9 There is but one more Article unsubscribed by the Nonconforming Brethren, and that is the 36th concerning the Book of Ordination. Touching which, if the Episcopal Brethren will own the Nonconforming Brethren, ordained by Presbyters without a Bishop, to be true Ministers of Christ, and their Ordination to be valid, and will cordially embrace them as Brethren and Fellow-Ministers, as in Conscience they are bound, all other Matters will either be accorded; or what cannot be fully accorded, may be tolerated with mutual Brotherly Love to each other, according to that Apostolical Canon; Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing, Phil. 3.15, 16. But if the Episcopal Brethren shall judge the Nonconforming Ministers, ordained by Presbyters without a Bishop, to be no Ministers of Christ, and their Ordination to be null, and their Baptism, Preaching, dispensing the Lord's Supper, and all other their Ministerial Acts to be mere Nullities, than there is no hope of Accord, nor of Toleration with mutual Brotherly Love; a Schism there is, and like to be. Concerning which I will set down a Passage which I find related by Mr. Clark in the Life of that eminent Nonconforming Minister Mr. Greenham. On a time the Bishop of Eli sent for him to appear about his Nonconformity, at which time the Bishop told him that there was a great Schism in the Church, ask him where the Blame was to be laid, whether upon the Conformists or Nonconformists? To which he readily answered, that it might lie on either side, or on neither side: For (said he) if they loved one another as they ought, and would do all good Offices each for other, thereby maintaining Love and Concord, it lay on neither side; otherwise which Party soever makes the Rent, the Schism lies upon their score. The Bishop was so pleased with this Answer, that he dismissed him in peace.  
10. They who repute Men ordained by Presbyters without a Bishop, to be no Ministers, and their Ministerial Acts to be Nullities, are not regular Sons of God's Church in England, but a Sect, Combination, and Party of Men in it, who are tainted and defiled with an uncharitable Principle, contrary to one Article of the Christian Faith, The Holy Catholic Church, the Communion of Saints. For God's Church in England doth own and embrace the Protestant Ministers in Holland, France, Helvetia and Geneva, ordained by Presbyters without a Bishop, to be true Ministers of Christ, and the Churches guided by them to be true Churches: This hath been the constant Doctrine of God's Church in England all along from the beginning of the Reformation to this day. And unless we so hold, we yield the Cause to the Papists, and overthrow the Protestant Cause. The Papists ask, Where was our Church before Luther? To which the Answer hath been often made, That wheresoever upon Earth God had a People believing in the Father, the Son, and the Holy Ghost, retaining Baptism and the Lord's Supper, for Substance sound and good, and living righteously, soberly and godly, there was our Church. We are sure from God's Word, and the sound Belief of all Christian People, that such a Church God had upon Earth before Luther, and will have to the End of the World. We do not derive our Church and our Ministry from Rome, and the Roman Papacy, but from Christ and the holy Scriptures, and the Evangelical Covenant, by the Tenor whereof, upon our sincere Repentance and Incorporation into Christ by lively Faith, all things become ours, whether Paul, or Apollo's, or Cephas, or the World, or Life, or Death, or things present, or things to come; all are ours, 1 Cor. 3.21, 22. And consequently whatsoever is true, just, good, any way useful to God and Christ Jesus, and the Souls of Men, among Papists, Jews. Turks and Heathens, that becomes ours for spiritual Uses to our Souls. In leaving the Papacy we have not left Christ and his Church, but we have left Idolatry, false Worship, Superstition, and the Way of Damnation, and are become a found part of, and joined to that holy Catholic Church, which is the Mystical Body of Christ, the blessed Company of all faithful People, built upon the Foundation of the Prophets and Apostles, Jesus Christ himself being the chief Cornerstone. Upon this Divine Foundation all the Protestant Churches stand; and they who deny Ordination by Presbyters without a Bishop to be valid, must (will they, nill they) fall in with the Principles of the Papists against the whole Reformation, because the Cause is common.  
11. The Ministry of the Nonconforming Brethren doth not stand by the late Act for Toleration, but by God's Word: that Act doth only privilege and secure them from Penalties and Prosecutions at Man's Bar. They in their Consciences judge some things imposed by the Act of Uniformity, flatly sinful, though they honour and love conscientious and worthy Conformists, who think otherwise. Whether they err or not, is not the Question in order to Peace; all the while it is certain that some things imposed are in their own nature no way necessary to Holiness, to Order, to Unity, to Decency in God's Service, to Edification, to Peace; all which may well be, and consist, without the things imposed, in the Judgement of Christ and his Apostles, and the first Churches planted by the Apostles for a Pattern to all succeeding Ages, and in the Judgement of all other impartial Christians, yea and of Adversaries themselves.  
12. The Nonconforming Brethren may well be subject to the Bishops and their Courts, as Officers appointed by the State, touching things that concern the. Office, so far forth as they require nothing in their Judgement sinful: for Subjection so far, is not inconsistent with, but rather according to their own Principles. In like manner, the Episcopal Brethren in Scotland, who now are the Nonconforming Party there, may well be subject to the Presbyterian way of Discipline, as an Ordinance appointed by the State, so far forth as nothing is imposed on them, which in their Judgement is sinful: for Subjection so far is well consistent with their own Principles. Supreme Magistrates being appointed by God to be nursing Fathers to the Church, and to rule all Estates in their Dominions by the Sword, all, both Bishops and Presbyters, in their Dominions must needs be subject, not only for Wrath, but also for Conscience sake, both to the King as supreme, and to such as act legally under him.   

The Validity of Ordination by Presbyters without a Bishop.  
1. ORdination by those who succeed the Apostles of Christ in the most necessary and principal part of their Office, must needs be valid. But we will give ourselves continually to Prayer, and to the Ministry of the Word, Acts 6.4. This is clearly the most necessary and principal part of the Apostles Office, because it hath the greatest Aptness and Tendency by Divine Institution, to convert and edify Souls, to breed and increase in them saving Faith, to enlarge and add to God's Church, to destroy the Works of the Devil, and make all Persons holy and happy through the gracious Concurrence of the Holy Ghost. Now it is notorious and undeniably evident, that many Presbyters do give themselves continually to Prayer, and to the Ministry of the Word: And therefore Ordination by them without a Bishop, must needs be valid.  
2. God's gracious Promise is, I will give you Pastors according to mine Heart, which shall feed you with Knowledge and Understanding, Jer. 3.15. This is an Evangelical Promise fulfilled by God to Multitudes of Christian People in many parts of the World; they are blessed by him with Pastors according to his Heart, ordained by able and faithful Presbyters without a Bishop, such Pastors as do feed them with heavenly Knowledge and Understanding, whose Labours in the Ministry God doth graciously and abundantly succeed and prosper with the Conversion, Confirmation, and Edification of Souls. Satan doth implacably hate their Ministry; and they who are not converted and edified by it, are left without excuse, and cannot but be convicted in Conscience that the Ministry of such Pastors is Divine and from above.  
3. Christ, when he putteth forth his own Sheep, he goeth before them, and the Sheep follow him; for they know his Voice. And a Stranger will they not follow, but will flee from him; for they know not the Voice of Strangers.— My Sheep (says he) hear my Voice, and I know them, and they follow me, John 10.4, 5, 27. Now in many parts of the Christian World Christ doth govern, feed, and discipline his Sheep, that is, his Saints, by the Ministry of Pastors ordained by Presbyters without a Bishop. The Sheep of Christ have spiritual Wisdom and Sagacity, whereby they are capable of discerning spiritual things spiritually, and can perceive that the Word in the Mouth of such Pastors is the Word of God, and the Voice of Christ; they are sure that it is so by its Divine and Heavenly Effects upon their Hearts, causing them to hate all known Sin, and shun the Occasions thereof, to love Righteousness, to do justly, and love Mercy, and walk humbly with their God; to esteem very highly in Love for their Work's sake all faithful Ministers, and such as labour in the Word and Doctrine, and to turn from all such as by their Fruits do plainly show themselves to be Wolves in Sheep's Clothing, Men never sent of God, Subverters of People's Souls.  
4. God bids the Prophet Ezekiel to tell the Children of his People, and say unto them, When I bring the Sword upon a Land, if the People of the Land take a Man of their Coasts, and set him for their Watchman, etc. Ezek. 33.2. This plainly intimates that it belongeth to the People, as having Souls incomparably precious, which God hath commanded them diligently to keep, and hath given them charge of, with wise Care, according to the general Rules of God's Word, to take a fit Man, and set him for their Watchman, Guide and spiritual Pastor. Accordingly the People in many parts of the Christian World, do take a fit Man ordained by Presbyters without a Bishop, and set him for their Watchman and spiritual Guide, and partake of his Ministerial Labour and Oversight, with great Profit to their Souls: and therefore his Ordination must needs be valid.  
5. God's Word is, Let the Presbyters that rule well, be counted worthy of double Honour, especially they who labour in the Word and Doctrine, 1 Tim. 5.17. Whence it is plain that such as labour in the Word and Doctrine, are the most eminent Ministers of Christ, and Pillars of God's Church, because double Honour is especially due to such, and not to such as do not labour in the Word and Doctrine, though they rule well: for though double Honour is due to them also, yet it is not especially and eminently due to them that rule well, but to them that labour in the Word and Doctrine. Now labouring in the Word and Doctrine is a thing in its own nature common to the Bishop and the Presbyter, as all agree; and it is manifest in Experience, that many Presbyters are eminent Labourers in the Word and Doctrine, and many Bishops in the Christian World are not; they neither labour in the Word and Doctrine, nor rule well, but rule very ill, and teach Idolatry, false Worship, the Doctrine of Seven Sacraments, Salvation partly by Grace, and partly by Merit of Works; with holding the Cup in the Lord's Supper from the People, Purgatory, Transubstantiation, God's Service in a Tongue not understood by the People; they kill God's Saints, thinking they do him Service in so doing; this do the Bishops in Popish Countries. And therefore certainly, according to God's unchangeable Law, and the Grounds of Religion, Ordination by Orthodox, Godly and Exemplary Presbyters, who labour in the Word and Doctrine, must needs be more Valid, more Divine, more Apostolical, and more Honourable than Ordination by such Bishops as neither rule well, nor labour in the Word and Doctrine, but they rule very ill, and are Antichristian. God's Word is, Them that honour me, I will honour; and they that despise me, shall be lightly esteemed, 1 Sam. 2.30. God judgeth Ministers according to their Works, not by bare Names, and Titles, and Robes, and worldly Grandeur, and Prince's Favour, and earthly Riches, and things common to good and bad Men, but by inward real Worth, and Ministerial Ability and Fidelity, honouring those who honour him, and those more abundantly, who more abundantly honour him, and are by his Grace Evangelically worthy of Honour. 
Ephes. 5.1.  Now we are to be Followers of God as dear Children; and as in other Points, so particularly in the Point of Ordination, prefer a Presbyter who labours in the Word and Doctrine, before a non-labouring Bishop.  
6. The Apostle saith, Other Foundation can no Man lay, than that is laid, which is Jesus Christ, 1 Cor. 3.11. Ordination by able and faithful Presbyters without a Bishop, is built upon this Foundation, and so it must needs be valid, firm and . It is done publicly with Fasting and Prayer, with the laying on of the Hands of the Presbytery, 
1 Tim. 4.14.  with due Trial and Probation of the Person to be ordained, with the Liking and Consent of the People, with sound Belief in God the Father, and the Son, and the Holy Ghost, with express or implicit Renunciation of Arianism, Socinianism, Pelagianism, Popish Idolatry and Superstition, and all other Antichristian Sects and false Ways of Salvation, with separation of the Person ordained for the Work of the Ministry all his Days, with no Imposition of any thing flatly sinful, with public Profession of the Sufficiency and Perfection of the holy Scriptures for the making of us complete in all the Will of God, throughly furnished unto all good Works by the special Grace of Christ, with Authority not to be a Minister to this or that particular People only, but to be a Minister of Christ related to the whole Church on Earth in general, and specially to that particular People to which he hath Call; and all this with the Concurrence, Countenance and Protection of the higher Powers in Scotland, Holland, Helvetia, Geneva, New-England, and many other parts of the Christian World. If this be not valid Ordination, there is no such thing as valid Ordination; it must needs be valid in the Judgement of all such as approve the 23d Article of the Church of England.  
7. They who maintain that Ordination by Presbyters without a Bishop is not valid, proceed upon this Supposition, that the Church of God is a Political Society, consisting of two parts essentially, a ruling and a ruled Part; that while Christ was upon Earth, he was the governing Part, but he leaving the Earth, ordained the Apostles to be his Lieutenants, and Peter the Foreman of them all; that Bishops succeed the Apostles as to the Government of the Church Universal upon Earth, 
Subesse Romano Pontifici omni humanae Creaturae, declaramus & definimus omnino effe de necessitate Salutis. Bonif. 8. in extrav. de majorit. & obed. cap. anam sanctam. Col. 212.  and are Christ's Ecclesiastical Lieutenants; and that the Bishop of Rome is Episcopus primae Sedis, the Chief and Foreman of all the Bishops; that this Hierarchy and Institution is Divine, and all who do not comply with it are guilty of damnable Schism, and so dying, cannot be saved.  
8. I shall freely grant, that if really the Church of God be, what they suppose, a Political Society, consisting of two Parts essentially, a ruling and a ruled Part, than all the rest is unavoidable, and I shall be obliged to turn Papist, and I promise so to do. But if this first Point, which is the Foundation and Cornerstone of their Fabric, fail, and prove ruinous, than their whole Cause, as built on it, must needs fall with it; and (will they, nill they) they must confess that Ordination by Presbyters without a Bishop is valid, and that their Separation from, and opposing themselves against such Ministers, and the Churches governed by them without a Bishop, as an Ecclesiastical Lieutenant, is a very great Sin, and their Charge of Schism will recoil, and light upon themselves.  
9 I overthrew the Foundation of their Hierarchy by this invincible Argument: If the Church of God be a Political Society, consisting of two Parts essentially, a ruling and a ruled Part; then there can be no difference between Moses and Christ, between the Law and Grace, and then the Christian Religion is destroyed; For the Law was given by Moses, but Grace and Truth came by Jesus Christ, John 1.17. Moses under God was Political Ruler of the Church in the Wilderness, which was the Church of God. He commanded them a Law to observe, which he had received from God, 
Moses commanded us a Law, even the Inheritance of the Congregation of Jacob. And he was King in Jeshurun. Deut. 33.4, 5.  with Sanctions of Rewards and Punishments, assuring Happiness to the faithful Observers of it, and denouncing God's Curse and Vengeance against the unfaithful Breakers of it. But Moses being but a mere Man, and not God, being also himself a Sinner, a Child of Adam conceived and born in Sin, and by Nature a Child of Wrath even as others, and not sufficient of himself, without God's special Grace, to think a good Thought, he could not give Repentance and Pardon of Sin, and the Spirit of Adoption, either to himself or any other; he could not by supernatural Grace write the Divine Law in the Heart of any, and shed abroad God's Love in the Heart, and make it holy: this is utterly above Moses and the Law to do and effect. For if there had been a Law given, which could have given Life, verily Righteousness should have been by the Law. But the Scripture hath concluded all under Sin, that the Promise by Faith of Jesus Christ might be given to them that believe. Gal. 3.21, 22.  
10. But now Jesus Christ is not another Moses, a bare Political Ruler and governing Part of God's Church, but he is the Word made Flesh; that Man in whom dwelleth all the Fullness of the Godhead bodily, equal in respect of his Deity with the Father and the Holy Ghost, the Purchaser of the Church with his own Blood; and he gives Repentance and Pardon of Sin, and Perseverance, and Salvation, to Abel, Abraham, Moses, David, Peter, Paul, and the rest of the Elect in all Ages; 
— Quia tametsi Christus non ideo ad nos venit, ut tanquam alter Moses novae legis pondere nos premeret, sed ut jacentes sub onere legis auxilio gratiae sublevaret, etc. Bellarm. de Verbo Dei, l. 1. c. 3.  these are the holy Catholic Church, the Mystical Body of Christ, the blessed Company of all faithful People; and so Christ is truly all in all, which no mere Political Ruler and governing Part can be. 1 Cor. 1.30. Col. 3.11. 1 Cor. 12.6.  
11. All sound Writers, all both Protestants and Papists agree, that Political Society, Rule and Government, is common to Christians and Heathens. For all Political Government is either Monarchical, or Aristocratical, or Democratical. But the Government of God's Church is none of these, because all these are Forms and Kind's of Civil Government common to Christians and Heathens, to godly and ungodly Men, as all confess. But the Church of God cannot consist in any thing common to Christians and Heathens, to godly and ungodly Men, because it is a Special Society subsisting by the special Grace of God in Christ, and by special Laws supernaturally written in the Hearts of all regenerate Men, who are the Church of God, the Mystical Body of Christ, a select Society differing in Kind and Substance from all ungodly, faithless and impenitent Men, as Light doth from Darkness, and Christ from Belial, and a Man from a Beast, and a living Man from a dead Man.  
12. Though Christ make great use of Apostles, Prophets, Evangelists, Pastors and Teachers in the Government of his Church, and without Ministers ordinarily the Church cannot subsist; yet Christ himself is sole Head, Lord and Husband of the whole Church, and every Part thereof; only his Voice is to be heard in the Church, for his Sheep know his Voice, and follow him and no other, John 10.4, 5, 27. He doth not govern the Church as a worldly Monarch and Political Ruler, by Bishops as his Deputies and Lieutenants. But he dwells in the Hearts of his Saints by Faith, and is graciously present with all his faithful ones to the end of the World; and where two or three are gathered together in his Name, there is he in the midst of them. And where is Christ the Head, and real Saints his Members by Faith and holy Invocation, there is God's Church both Name and Thing. But they who despise, contemn, and shut their Ears against the Voice of Christ by his Ministers, cannot be said to be gathered together in Christ's Name, but in their own Name.  
13. As in defining a Man, he is not to be defined barely by what is common to a Man and a Beast, or to a living and a dead Man: so in desining the Church of God, it is not to be defined barely by what is common to real Saints and Hypocrites, to sound and unsound Professors. For if you so define it, you leave out the principal thing, and that is godly Sincerity, Divine Faith working by Love, this being to the whole Church, and to every Part and Member thereof, what the Soul is to the Body, without which it is a dead Corpse. For he is not a Jew, 
Rom. 2.28, 29.  which is one outwardly; neither is that Circumcision, which is outward in the Flesh: but he is a Jew, which is one inwardly; and Circumcision is that of the Heart, in the Spirit, and not in the Letter, whose Praise is not of Men but of God. Hypocrites and unsound Professors, as to external religious Order, and Communion in the Word, and Prayer, and Sacraments publicly, are of the Church, but they are not the Church; like as they are not all Israel, 
Rom. 9.6.  which are of Israel.  
14. Hence it is evident that all those, and only those, in England, which believing in God the Father, the Son, and the Holy Ghost, repent truly of their Sins, and live justly, soberly and godly, in hope of eternal Salvation by Christ, are eminently God's Church in England: for these dying in the Lord, go to Heaven, where they are for ever Members of the Church Triumphant, although when they were upon Earth, they might by too many be counted and called Schismatics, Heretics, Men not fit to live, and used as the World is accustomed to use God's Holy ones, whom it hates. But God's Judgement and the World's Judgement do vastly differ. And all those in England who are by Profession Christian People, and are void of godly Sincerity and heavenly Regeneration, whether they be Protestants or Papists, Conformists or Nonconformists, Bishops or Presbyters, Pastors or People, Rulers or Ruled, (that doth not alter the Case) they are for the present Children of the Devil, under the Wrath and Curse of God, and liable to eternal Damnation; and therefore they are no sound Members of God's Church, and consequently no sound Members of God's Church in England; they are but equivocally Church-People, as a dead Man may be called a Man, and an adulterous Wise a Wife, and a traitorous Subject a Subject; they are but as I'm in Noah's Ark, as Judas among the Apostles, as Tares among the Wheat: They profess that they know God, 
Tit. 1.16  but in Works they deny him, being abominable and disobedient, and unto every good Work reprobate, And therefore such as so die, without heavenly Repentance, most certainly go to Hell, and are for ever cut off from God's Church both Militant and Triumphant.  
15. Hence also it is evident that the distinction of God's Church into Universal and Particular, Invisible and Visible, Ruling and Ruled, Representative and Represented, Political and Mystical, Organised and Unorganized, Congregational and not Congregational, Diocesan, Provincial, National and Patriarchal, as into two or more Kind's, is Atheological, and repugnant to the Nature of God's Church, which is the Mystical Body of Christ, and therefore it cannot admit of two Kind's: For as there cannot be two Heads to one Body, so there cannot be two Bodies to one Head. But if the Church, which is the Body of Christ, be distinguishable into two Kind's, than it is no longer one holy Catholic Church, one Body of Christ, but two contrary Bodies to one Head, which is monstruous. By the same reason that you distinguish the Church of God into two Kind's, you may distinguish it into more, into three, four, a hundred, a thousand Kind's, and so in infinitum; there can be no Stop, there must needs be endless Multiplicity, and consequently no such thing as the Church of God, no real difference between the Church and the World, Saints and Infidels.  
16. There is no such thing as a universal Church on Earth, distinct from all particular Churches. For the whole, as distinct from all the Parts, is only Notion and Conceit, as a Man in the Moon, or Castle in the Air, a mere Fiction. If there should be here and there a Christian by himself alone, in some Wilderness or Cave, remote from all humane Society and Converse for some time, or in a Ship at Sea among Infidels, or as Daniel in the Lion's Den, or Jeremy in the Dungeon, or Joseph sold for a Slave into Egypt among Heathens, remote from all Churches, he would be instar Ecclesiae, instead of a Church to himself. For God being supposed graciously present with him, all Wants are made up in God; he is all, not as exclusive of Instruments, Means, and second Causes, where they may be had: but where they cannot be had, through no fault of ours, but through God's most wise and holy overruling Providence, and he be graciously with us, and talk with us by the invisible Operation of his Word and Spirit, and in the multitude of our sad Thoughts within us delight our Souls with his heavenly Comforts, here is God's Church; This is none other but the House of God, and this is the Gate of Heaven, Gen. 28.17.  
17. There are Multitudes of particular Churches upon Earth, as the Churches in England, in Scotland, in Ireland, in Holland, in Germany, and other Places, which have particular Guides and Pastors set over them, and are distinguished one from another by convenient local Bounds and Limits, and Diversity in some external Modes and Customs and Rites, though they all agree in the Substance and Foundation of true Religion. Hence according to Scripture we say, The Church of God at Ephesus, the Church of God at Corinth, the Churches of Galatia, meaning all the Christian People at Ephesus, all the Christian People at Corinth, and so forth. But this is no proof that God's Church is two, Universal and Particular: like as it is no proof that the Body of a Man is two Bodies, because it is one Body consisting of many Members; and that England is two Kingdoms, because it is one Kingdom consisting of many Counties, Cities, Towns and Villages.  
18. The Church of God is plain and visible to such as believe the Gospel, as is the Sun at Noonday to all that are not blind. But who so blind as those that will not see? If Men wilfully shut the Eyes of their Minds by Unbelief, and call Darkness Light, and Light Darkness, the Church of God the Synagogue of Satan, and the Synagogue of Satan the Church of God, they may deceive themselves, they cannot deceive him. For the Foundation of the Lord standeth sure, having this Seal, The Lord knoweth them that are his. And let every one that nameth the Name of Christ, depart from Iniquity. 2 Tim. 2.19.  
19 We see those Men and Women, who are by Profession Christians, and of the Church, they are as visible as any other People upon Earth. But that which makes them sincere Christians inwardly before God, we see not, but believe; for Faith is the Evidence of things not seen, Heb. 11.1. And it is only sincere Christians which are the Church of God, so as to be in a State of Salvation. Our own godly Sincerity we may be infallibly sure of; the Spirit itself bearing witness with our Spirit, that we are the Children of God, Rom. 8.18. But we cannot be infallibly sure of the Sincerity of any other in particular, neither is such Assurance necessary.  
20. Again, those who deny Ordination by Presbyters without a Bishop to be valid, suppose that God's Church doth not consist wholly and only by the Divine Laws, but partly by the Divine Laws, and partly by Humane Laws. But this is a great Error, repugnant to the Nature of God's Church: for the Church is not partly the Church of God, and partly the Church of Man, but it is absolutely and entirely the Church of God, which he hath purchased with his own Blood; 
Act. 20.28.  and therefore it consisteth by the Divine Laws only, not as exclusive of wholesome and useful Humane Laws; these are subservient, but they add no Perfection to the Divine Laws; they do not, they cannot by themselves bind the Conscience: for the Conscience of Man cannot be bound save by something superior to it, which no humane Law by itself can be. Indeed we are bound to be subject to the higher Powers, not only for Wrath, but also for Conscience sake, and peaceably to observe and conform to humane Laws not repugnant to God's Law. But this Bond and Tie upon the Conscience doth not arise from Man's Law, but from God's Law, only this is superior to the Conscience. The Church is absolutely and entirely the Body of Christ, his Wife and Spouse, and not partly the Body of Christ, his Wife and Spouse, and partly the Body, Wife and Spouse of this or that Man, or number of Men. And therefore she is to be wholly governed by the Laws of Christ her only Head and Husband, and by no other. But then the more observant she is of Christ's Laws, and obedient to his Divine Commands, she will be the more observant of Second-Table-Duties, and careful to render to all, both Superiors, Equals and Inferiors, their just Deuce, and all that lies in her to live peaceably with all Men, and to give no Offence to any; because all these are Duties laid upon her by the Divine Laws.  
21. The Voice of God's Church, and every part thereof, is, 
Psal. 62.5, 6.  God only is my Rock and my Salvation. Not partly God, and partly Man, Bishops, Presbyters, Princes, Parliaments, Convocations, Synods, an Arm of Flesh, humane Laws, Canons and Decrees. But God only is my Rock and my Salvation, he is alsufficient, he is all in all; while we cleave only and wholly to him, and observe his Laws, and keep in his good Way, we are safe and happy, no Evil can befall us, because he is Almighty to protect and provide for us, and give us every good thing, and will not fail so to do. But if we trust partly in God, and partly in Man, and ascribe any the least part of the Glory, belonging to God and his Law, to Man and his Law, and contend that the Being and Wellbeing of the Church, from first to last, doth not consist by God's Law only, but partly by his Law, and partly by Man's Law; then we are guilty of spiritual Idolatry and Adultery, we debase God, and deify Man; we make God and Man coequal and coordinate Causes of the Church's Peace and Safety both temporal and eternal, which is a transcendent Vice, and plucks up all true Religion by the Roots, and makes God's Church adulterous, partly Christ's Wife, and partly the Wife of the Pope, of this or that humane Lawmaker, which Christian Ears cannot bear to hear.  
22. Again, the same Adversaries of the Validity of Ordination by Presbyters without a Bishop, are constrained to hold them by a Popish distinction between the Power of Order and the Power of Jurisdiction, confessing that by God's Law the Bishop and the Presbyter have equal Authority as to the Power of Order, but not as to the Power of Jurisdiction. But this Doctrine and Distinction God's Law hath not, and therefore it may not be received. For the present Dispute doth nearly touch that great Article of our Faith, The holy Catholic Church, the Communion of Saints. And it is a sure Rule, consented to by all sound Divines, that as to Articles of Faith, no Doctrine or Distinction, not contained in God's Word, may be admitted. But God's Word hath not this Doctrine and Distinction, but the contrary; it fully assures us that the Power of Order is all the Power which Christ communicated to his Apostles and their Successors, it being abundantly sufficient, through his gracious Assistance and Concurrence, for the ordering, guiding, governing and disciplining of the Church unto the end of the World. And what Power of regular Jurisdiction is in Bishops distinct from the Power of Order, is not Divine, but Humane, from Man's Law, and not from God's Law. And therefore if it should be supposed that Ordination by Presbyters without a Bishop is an Error, as being against an innocent Law of Man; yet is it not therefore null and invalid: for though it ought not to be done, yet being once done, it is firm and valid, because done by those, who by God's Law are confessed to have Power to do it, being equal with the Bishop as to the Power of Order; it being very absurd, and a Contradiction in adjecto, that those should have Power to order, who have no Power to ordain; and that those should have equal Power to order, who have not equal Power to ordain.  
23. True it is, that besides that fixed Pastors of each particular Church, there were in the primitive Times the Apostles, as general Overseers, who did use to visit the Churches, and took care of them. But this was no Act of external Jurisdiction distinct from the Power of Order, but what may innocently and safely be done by an eminent Presbyter qualified with Gifts and Graces for the Work, of his own free accord, according to the general Rules of God's Word. Mr. John Dury a Scotish Presbyter, in the Reign of King Charles I. made it his business for thirty Years together, purely upon a Christian Account, and of his own free Heart, without all colour of external Jurisdiction, to visit the transmarine Churches Lutheran and Calvinistical, and by writing, personal Conserence, and unwearied Travels, to reconcile them touching Predestination, Christ's Ubiquity, and the Sacrament; though the Success was not answerable, through the unreasonable Stiffness of the Lutheran Party. And in the Reign of King Charles II. Mr. Thomas Gouge, a Nonconforming Presbyter, did for several Years together in Person use to visit all the Counties in Wales, purely upon a Christian Account, at his own Charge, without all show of external Jurisdiction, having the Bible for his Warrant, and the Glory of serving God and doing Good, for his Reward, making it his business to promote Religion and Learning. An Apostolical and most blessed Work, and not without great Success.  
24. True it is, that the Distinction between Bishop and Presbyter is of great Antiquity and large Extent. But that in the time of Cyprian it imported more, than with us at this day doth the Distinction between the Dean and Chapter of each Cathedral Church, between the Warden and Fellows of Manchester, between the Parish-Minister and his Curate, will not be easily proved. Now all know that all these are but one Order in the Ministry, and this Inequality is not at all inconsistent with the Principles and Practice of the Presbyterian Brethren.  
25. Finally, the great Principle of those of the Church of England, who hold Ordination by Presbyters without a Bishop to be invalid, is this, that to every Church there ought by God's Law to be a Bishop; and no Bishop, no Church ordinarily. Now either they will stand to this their Principle, or they will not. If not, than they undo their whole Cause, and stultify themselves. If yea, then also their Cause cannot stand: for they will not deny the Parish-Churches to be true Churches. But these in England are more than nine thousand, and the Diocesan Bishops are but some six and twenty. Can six and twenty Men be Bishops to more than nine thousand Churches, if to every Church there must be a Bishop? Either then you must grant that the Parish-Churches are not true Churches, and then Separation from them is a Duty, and you yield the Cause to the Brownists: Or, if you admit them to be true Churches, upon your own Grounds you must needs yield that the several Parish-Ministers, who are but Presbyters, are as true Bishops as they are Churches; and then Ordination by them without a Diocesan, must needs be valid; and Diocesan Bishops are no Bishops of God's making. This then is the Issue of the Matter, that the Parish-Ministers who are but Presbyters, are Bishops of God's making, and Diocesan Prelates are Bishops of Man's making.   

The Nullity of all external Jurisdiction in the Church, not derived from, and dependent on the State.  
1. THere cannot be external Jurisdiction without external Supremacy. For all Jurisdiction doth necessarily import a Supreme, in whose Sentence and Decision all contending Parties are to acquiesce, and from whom there can be no Appeal. Therefore there cannot be external Jurisdiction without external Supremacy. Now under God all external Supremacy is in the State. Let every Soul be subject unto the higher Powers, Rom. 13.1. that is, those who bear the Sword, as is afterward declared, ver. 4. and the Context plainly shows. Submit yourselves to every Ordinance of Man for the Lord's sake: whether it be to the King, as supreme; or unto Governors, as unto them that are sent by him for the Punishment of Evil-doers, and for the Praise of them that do well: 1 Pet. 2.13, 14. Herewith agrees the old Oath of Supremacy, and the 37th Article of the Church of England, unanimously subscribed by the Episcopal and Presbyterial Clergy.  
2. To set up a contrary external Jurisdiction and Supremacy in the Church, is to overthrow the Nature of the Church, and to undermine the State, and to act contrary to the Example of Christ and his Apostles, and to imitate that Man of Sin, the Son of Perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped. 2 Thess. 2.3, 4.  
3. Christ himself, considered as Man, in the Days of his Flesh, and State of Humiliation, had no external Jurisdiction; he exercised none, he claimed none, but disclaimed it, saying, My Kingdom is not of this World, John 18.36. Man, who made me a Judge, or a Divider over you? Luke 12.14. It belonged not to him to exercise external Jurisdiction, but to be a Minister of the Circumcision for the Truth of God, to confirm the Promises made unto the Fathers, Rom. 15.8. He came not to be ministered unto, but to minister, and to give his Life a Ransom for many, Mat. 20.28. And therefore in Obedience to God, and out of Love to us, he owned and submitted to the Jurisdiction of the Roman Precedent in Judea; He humbled himself, and became obedient unto Death, even the Death of the Cross, for a Pattern to all his Followers and Disciples, and to show that his Kingdom was not of this World: Phil. 2.8. John 19.11. 1 Pet. 2.21.  
4. All external Jurisdiction is necessarily either supreme or subordinate. But Christ, considered as Man, in his State of Humiliation, had neither. Not supreme: for if you suppose him to have external supreme Jurisdiction, you make him a mere Man, a worldly Monarch, the same for Kind with Cesar, and then he is not the true Messiah. Not subordinate: for if you suppose him to have external subordinate Jurisdiction, so also you make him a mere Man, a worldly Deputy and Lieutenant, the same for Kind with Pilate, having all his Power from Cesar, and then he is not true Christ.  
5. The Apostles of Christ renounced all manner of external Jurisdiction, as well knowing that the Disciple is not above his Master, nor the Servant above his Lord, Mat. 10.24. Christ as Man, in his State of Humiliation, having no external Jurisdiction, he could communicate none to his Apostles. After his Resurrection he says to them, As my Father hath sent me, even so send I you, John 20.21. Now the Father sent Christ as Man, in his State of Humiliation, completely furnished with spiritual Wisdom, Grace, Holiness, Power, Authority, and Ability for the Work of the Ministry, but without all external Jurisdiction, it no way suiting with his Person and Office. The Apostles contented themselves with Ministerial Authority, as Stewards of the Mysteries of God, without all external Jurisdiction: Not for that we have Dominion over your Eaith, 2 Cor. 1.24. They had no Dominion over the Faith and Consciences of God's People, neither over their Bodies, nor over their Souls, and therefore no external Jurisdiction.  
6. Hence the Apostle Paul, in a Point of Controversy between him and the Jews touching the Way of Religion, who prosecuted him before one of the Roman Lieutenants in Judea, justly appealed to Cesar, as under God sole Supreme over Paul and his Accusers, and the whole Roman Empire, as to external Jurisdiction, Acts 25.11.  
7. King Solomon did rightly in deposing the Highpriest Abiathar for his Crimes, and setting Zadok, a worthy Man, in his room, 1 Kings 2.26, 27, 35. Which had not been justifiable, if Abiathar had had supreme and independent Power and Jurisdiction: for par in parem non habet potest at 'em, one supreme and independent Power can have no Authority over another equally supreme and independent.  
8. Church and State are truly distinct, but they are not two independent and sovereign Powers. For the Church is the Body of Christ, wholly dependent on him as to inward spiritual Power and Jurisdiction, and wholly dependent on the State as to external Power and Jurisdiction. Whilst she keeps herself thus humble, lowly and dependent, she is glorious in the sight of God, the Gates of Hell cannot prevail against her, she is safe and quiet from fear of Evil. But when once she affects to be independent, and assimes to herself sovereign Power over men's Souls and Consciences inwardly, and, in ordine ad spiritualia, over men's Bodies, Estates and Civil Liberties, outwardly, she becomes Papal and Antichristian, the Synagogue of Satan, and not the Church of God.  
9 We read of an Assembly and Consultation of the Apostles, and Presbyters, and Brethren at Jerusalem about Circumcision, Acts 15. and of Decrees ordained by the Apostles and Presbyters there, Acts 16.4. But we read of no external Jurisdiction exercised in this Assembly, here was no Precedent but Christ, no Moderator but the Holy Ghost: Here was Order, Decency, Ministerial Authority, Wisdom, Holiness, the Presence of Christ exercising inward spiritual Jurisdiction in the Souls of the Apostles themselves, and the rest of the Assembly, and awing their Consciences inwardly with his Fear, but external Jurisdiction there was not any. If indeed Cesar had presided in Person, as once Constantine did in the Council of Nice, or if he had deputed some Agent or Lieutenant to preside in his Name and Stead, and to give Imperial Sanction to the Decrees, than there would have been external Jurisdiction exercised: but there being no such Sanction, there could be no external Jurisdiction, it was an orderly Assembly, wherein Christ was graciously present by the invisible Operation of his Word and Spirit, but no Juridical Court.  
10. Mr. Gillespy, an eminent Asserter of the Presbyterian Way in Scotland, in his Aaron's Rod, Book 2. chap. 6. in the Contents of the Chapter, confesseth, That if Princes and Magistrates be the Officers of Jesus Christ the Mediator, it will do much in the Decision of the Erastian Controversy. Now it is certain de fide, that they are: For all Power in Heaven and on Earth is given unto Christ our Mediator, 
Eph. 1.20, 21, 22, 23. Mat. 28.18 Phil. 2.8, 9, 10.  and his Kingdom ruleth over all the Angels, and over all Earthly Princes and Magistrates, and all other Men on Earth, for the good of Militant Saints, and in order to the carrying on the great Work of Redemption by Faith in the Souls of Sinners.  
11. 
Jus divinum regiminis Ecclesiastici. p. 43. Mr. Jeanes of the Fullness of Christ p. 43.  Tho Heathen Princes and Magistrates by the bare Light of Nature cannot know Jesus Christ our Mediator; yet they are bound to know God, and to glorify him as God, to be just, and to rule in the Fear of God, to be godly themselves, and all that in them lies to promote Godliness in their Dominions and Jurisdictions, to protect the Good, and be a Terror to the Wicked; parcere subjectis, & debellare superbos. Now in these things consisteth the Kingdom of Christ our Mediator.  
12. Tho the Church on Earth can subsist without a Christian Magistracy, as it hath done many a time; yet it cannot in an ordinary way subsist without a Magistracy: for without Magistracy Humane Society cannot subsist; there will be no Order, no Government, no Restraint of Sin; Mankind will not be a Society, but a Rout of lawless, belluine, and ungoverned Men. No Society, no Ecclesiastical Society, and consequently no Church. Therefore Jesus Christ our Mediator, and God in and by him, is the Author of Magistracy, as a thing very useful for the Good of Mankind in general, and of the Church Militant in special. And therefore those do greatly mistake, who hold that Magistracy is but an Accident to the Church; quod potest adesse vel abesse absque subjectinteritu.  
13. The Gospel may be taken two ways, strictly and largely. Taken strictly, so it means God's Gift of Christ, and Life eternal in him, to all the Elect through Faith; and thus Princes and Magistrates have not their Authority by the Gospel. Considered largely, so it compriseth the Principles, Rules and Maxims of Natural Religion, common to us and Heathens, and whatsoever is useful to Humane Society, and to the uphold of Order, Godliness, and true Religion among Men; and thus Princes and Magistrates have their whole Office and Authority by the Gospel.  
14. Tho under Christ our Mediator the Prince hath Imperial, Independent, and Supreme Power over all in his Dominions, as to coercive Rule by the Sword; yet still he is under Christ the Mediator, and accountable to him, who is King of Kings, and Lord of Lords, and at the great Day will sit in Judgement upon all the Princes and Potentates of the Earth, and the Good he will adjudge unto everlasting Joy, and the Wicked unto everlasting Fire.  
15. Dr. Parker, afterward Bishop of Oxford, in his Book of Religion and Loyalty, par. 1. p. 28. says, It is but a crude Expression (not to call it profane, because it is so common by customary Mistake) to affirm, that Kings are Supreme Governors under Christ. They are, and ever were so under God, but so as to be superior to Christ, as Christ is Head of his Church within their Dominions: for as Head of his Church, he ever owned himself subject to the Temporal Powers. There are others 
* Mr. Bu●rough's Irenicum p. 21. Mr Pe●●●… Reform Catholics in the 〈◊〉 concerning Supremacy  who hold the Kingdom of Christ to be twofold, one as he is God, and another as he is Mediator. These are great Errors.  
16. As Christ is but one Person, the Word made Flesh, one Immanuel, in whom dwelleth all the Fullness of the Godhead bodily; so the Kingdom of Christ is but one, ruling over the whole World in general, for the Good of Militant Saints in special. And though Christ as Man, in the Days of his Flesh, and in his State of Humiliation, owned himself subject to the Temporal Powers; yet as now he is, and since his Ascension hath been in his State of Exaltation at God's right Hand in Glory, he is, hath been, and ever will be Superior to all Temporal Powers. It is Christ purposed to be Mediator, who raised up Moses, Joshua, David, Cyrus, Alexander the Great, and the rest of Kings and Princes under the Old Testament, and was the Author of Magistracy then: and it is the same Christ, who being Mediator, according to his eternal Purpose, raised up Vespasian, Titus, Trajan, Constantine, Charles the Great, Q. Elizabeth, and the rest of Kings and Princes since his Ascension, and who is the Author of Magistracy under the New Testament. Tho the Mediator be Man, yet not a mere and bare Man, but that Man in whom dwelleth all the Fullness of the Godhead bodily, Col. 2.9. And he only is Mediator.  
17. Bp Andrews holds but one Place wherein external Ecclesiastical Jurisdiction is founded, and that is Mat. 18.17. Tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an Heathen Man. By these Words he supposeth the major Excommunication appointed of Christ. 
●ortura ●orti, p. 41  De exteriore foro ibi agitur; exterioris fori jurisdictio, illo, nec alio loco fundata est; there Christ treats of the exterior Court; the Jurisdiction of the exterior Court is founded in that Place, and no other.  
18. 
Certum hoc ●uidem in ●heologia, receptum 〈◊〉, omni●●s; Non 〈◊〉 venisse ●hristum, 〈◊〉, qui jam ●…te ad●…ntum su●●… crat, ●●…do vel ●●…turae, vel ●…olitiae, eū●el inver●…et, vel ●…erteret: 〈…〉, & ●ictū ma●●… redde●●…. Id. ib. p. 43.  But herein Bp Andrews contradicts himself, and the unanimous Judgement of all sound Divines, who hold it for a sure Axiom, that the Gospel doth not make void, but establish Civil Order and Government, founded in Nature and Natural Religion, common to us and Heathens. Christ came not to alter, unhinge, and overthrow the mutual Ties and Offices of Husband and Wife, Parents and Children, Master and Servant, Prince and People; but rather by his Example, and the Effusion of his Grace upon his Disciples and Followers, to render them more sacred and inviolable. But how can this consist with his supposed Institution of a new exterior Court, and a new exterior Jurisdiction in the Church, superior to, and not dependent upon the State? For such a new exterior Court, Supremacy and Jurisdiction, is plainly Papal, inconsistent with, and repugnant to the supreme Authority of Kings and Princes, and Sovereign Civil Rulers, in their several Territories and Dominions.  
19 And therefore it is evident, that in these Words, Tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as an Heathen Man, Christ instituted no exterior Court, no exterior Jurisdiction in the Church. But this is one of those Divine Rules which concern the inward Court of the Heart, and the Jurisdiction of Christ there: for this and the like holy Rules and Laws he doth by supernatural Grace write in the Hearts of God's Elect, who are his Church, the Mystical Body of Christ, and thereby doth teach and enable them to shun the Society of obstinate and unreformable and incorrigible Sinners, and to put a due difference between the Precious and the Vile, Penitent and Impenitent ones, to use their best endeavour privately and publicly to draw a scandalous Brother to Repentance and holy Amendment; and if after all, he will not be amended, to leave him to God. So that this whole Precept concerns the Conscience and inward Man, and the sovereign Jurisdiction of Christ over the Heart inwardly, and doth not at all concern external Jurisdiction, nor give any colour for the founding of a new external Tribunal, and external Jurisdiction in the Church, superior to Civil Supremacy, and the Authority of sovereign Princes; no such Thought could come into Christ's Heart.  
20. Finally, all Jurisdiction is necessarily either spiritual and internal, or temporal and external. Spiritual and internal Jurisdiction is the absolute Prerogative of Christ, and of God in and by him, and is not communicable to any mere Creature. Tho Christ make great use of Bishops, Pastors and Ministers in his Church; yet he himself is sole Head of it, and sole Lord and King of the Conscience and inward Man. He dwells in the Hearts of his People by Faith, and all both Angels and Men own absolute Subjection to him, and to his supreme Jurisdiction, for the everlasting Good of Militant Saints. Temporal and external Jurisdiction is communicated by Christ to such in each Nation as bear the Sword, and are supreme Governors under him: and so what external Jurisdiction is regularly exercised by any in the Church, is not from Christ, but from the State; and therefore the Jurisdiction of all the Ecclesiastical Courts in England, is not by Divine, but Humane Law, dependent on the King and Parliament. And all Protestant Divines agree, that Jesus Christ the Mediator is Author of Magistracy; but many of them, I confess, hold, that he is not so as he is Mediator, but as he is God. Do but set aside this one very little word as, and we are all agreed against Arians, Socinians, and all other Impugners of Christ's Deity and supreme Authority.   

The Bishops are not Spiritual, but Civil and Temporal Lords, and their Courts accordingly Civil and Temporal Courts.  
1. THat they are Civil and Temporal Lords is evident, for that they are made Lords by the King and State, as truly as the Temporal Lords, those I mean who really are so, and are so called. But no earthly King or State can make a Spiritual Lord, none but God and the Lord Jesus Christ can do that.  
2. The Office of a Bishop, as the Office of an Apostle, is common to a Peter and a Judas, to godly and ungodly Men. But nothing common to godly and ungodly Men, can be a ground of spiritual Lordship and Dominion: because every ungodly Man, while such, is a spiritual Slave, a Slave of Sin, a Bondslave of Satan. And as no Man can in the same instant be both alive and dead, both godly and ungodly; so can no Man in the same instant be both a spiritual Lord and a spiritual Slave, because they are contradictorily opposite.  
3. Spiritual Lordship and Dominion is founded in heavenly Grace, and in spiritual Worth and Merit. And thus all godly Men and godly Women are spiritual Lords, 
●ev. 1.5, 6. ●al. 3.28.  in such sort as they are spiritual Kings and Priests unto God. There is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female: for they are all one in Christ Jesus. All things are theirs, 
〈◊〉 Cor. 3. ●1, 22, 23.  whether Paul, or Apollo's, or Cephas, or the World, or Life, or Death, or things present, or things to come; all are theirs, and they Christ's, and Christ is God's. So that if Bishops be godly Men, than they are spiritual Lords, not because they are Bishops, but because they are godly, in common with all other godly Men: But if they be ungodly Men, than they cannot be spiritual Lords.  
4. Bishop Bonner and Bishop Gardiner, in the Reign of Queen Mary, were Civil and Temporal Lords, made and upheld by the State; and so now are the Popish Bishops in France: and Civil Honour is due to them, as to any other Temporal Lord made and upheld by the State. But spiritual Lords they are not, but spiritual Slaves, lorded over by base and impotent Lusts, because they do like the Idolatrous Worshippers in Israel in the time of the Prophet Elijah, who did halt between God and Baal; so do the Popish Bishops, they join Idolatry with the Worship of the true God, and adhere to, and confederate with the Antichristian Bishop of Rome against God's true Church and People: and those Words of the Apostle may be truly applied to them; Their Feet are swift to shed Blood: Destruction and Misery are in their Ways, and the Way of Peace have they not known: There is no Fear of God before their Eyes. 
〈…〉 1  And if such Men be spiritual Lords, than I confess I know not what spiritual Lordship and Dominion is.  
5. Christ at his Ascension gave some, Apostles; and some, Prophets; 
Eph. 4.11 12.  and some, Evangelists; and some, Pastors and Teachers. But none of these, in respect of their Office and Calling, were spiritual Lords, but Ministers of the Gospel, appointed and given by Christ for the Work of the Ministry; which is a thing very different from lording over God's Heritage, plainly forbidden by the Holy Ghost, 1 Pet. 5.3.  
6. God hath set some in the Church, first Apostles, secondarily Prophets, 
1 Cor. 12 28  thirdly Teachers. By which it is plain that the Apostles are the chiefest Ministers in the Church, and so acknowledged by all, Bishops cannot be superior to them. But the Apostles were not spiritual Lords in respect of their Office. Let a Man so account of us, as of the Ministers of Christ, 
1 Cor. 4 1  and Stewards of the Mysteries of God, and not as of spiritual Lords. And again, Not for that we have Dominion over your Faith. 
2 Cor. 1.24  But if in respect of their Office and Function they were spiritual Lords, than they must needs have Dominion over our Faith, and be Lords and Masters of it no less than Christ. One Lord, one Faith, one Baptism, Eph. 4.5. To us Christians there is but one Lord Jesus Christ, 1 Cor. 8.6. who is the sole Lord and Master of our Faith, as being the Author and Finisher thereof, Heb. 12.2.  
7. Elijah being a Man of God, an eminent Prophet, and a Person of extraordinary Note and Renown with all God's People in Israel, because of his extraordinary Worth, therefore good Obadiah did well in performing to him extraordinary civil Reverence and Honour: 
1 King. 18.7.  for he fell on his Face, and said to Elijah, Art thou that my Lord Elijah? This was more than ordinary Worship and Reverence, and yet it was but Civil. For if it had been more than Civil, no doubt but Elijah would have refused it, and checked him for it, like as Peter did Cornelius, and the Angel John.  
8. When Cornelius met the Apostle Peter, and fell down at his Feet, 
Acts 10.25, 26.  and worshipped him, as though he had been a spiritual Lord, and more than a Man, Peter tacitly reproved him for it, and refused such kind of Worship, saying, Stand up, I myself also am a Man. So when the Apostle John fell down to worship before the Feet of the Angel, 
Rev. 22.8 9  he forbade him, saying, See thou do it not, for I am thy fellow-Servant:— worship God. Thereby plainly intimating, that Religious and Spiritual Worship is due to none but God, and that more than Civil Worship and Reverence may not be given to the highest Angel, to the most noble Creature, as being but our Fellow-Servant, and not God. But if Bishops were, in respect of their Office, Spiritual Lords, than we should be bound to adore them as God, and as the Lord Jesus Christ, who is true God, equal with the Father; which would be Idolatry.  
9 Our Saviour perceiving this Sin of Papal Lording over God's Heritage, to be creeping in among the Apostles, presently called them unto him, 
Mat. 20.25 26, 27, 28.  and said, Ye know that the Princes of the Gentiles exercise Dominion over them; and they that are great, exercise Authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your Minister; and whosoever will be chief among you, let him be your Servant. Even as the Son of Man came not to be ministered unto, but to minister, and to give his Life a Ransom for many.  
10. Dr. Gr. Williams, in his Book of the True Church, p. 899. holds that these Words of Christ do most plainly prove a Superiority and Inferiority among these Ecclesiastical Governors. Indeed these Words do not hinder but that the Apostles were bound to strive with holy Emulation to excel one another in inward Heavenly Grace; and Virtues, in Faith, in Hope, in Love, in Humility, in Meekness and Lowliness of Mind, and labouring in the Word and Doctrine for the Conversion of Souls, and the Enlargement of God's Church by the Increase of Believers: like as the Apostle Paul did exceed and go beyond all the other Apostles in Ministerial Labour and Diligence, himself truly says, I laboured more abundantly than they all, 1 Cor. 15.10. But nothing can be more plain than that Christ in the forementioned Words doth absolutely forbid the Apostles all Lording and Domination over one another, all Striving and Competition for Ecclesiastical Rule, Authority and Jurisdiction over one another, all Affectation, Claim and Exercise of Imperial Power over one another: for they were all equal in Office, Brethren in the Ministry, Fellow-Apostles; no one was Pope and Monarch over the rest, neither might be.  
11. If Bishops were Spiritual Lords, in respect of inward spiritual Worth and Goodness, than they would be Spiritual Lords while they are but Presbyters, and before they are made Bishops: For first they are Presbyters, which the Advocates for Prelacy suppose to be an Order or Degree in the Ministry inferior to a Bishop. Now it is plain, that what inward spiritual Worth and Goodness is in the new-made Bishop, it was in him before he was Bishop, even whilst he was a Presbyter. But no one did repute him a Spiritual Lord while he was but a Presbyter, though he was a good and worthy Man. His assuming of the Episcopal Office adds no inward spiritual Worth and Goodness to his Soul, it being but a thing common to worthy and unworthy Men. Mr. Prideaux in his Introduction for reading all sorts of Histories, pag. 67. divides the Bishops of Rome into seven Ranks, 32 good Bishops, 33 tolerable Archbishops or Patriarches, 38 usurping Nimrods', 40 luxurious Sodomites, 40 Egyptian Magicians, 41 devouring abaddon's, and 20 incurable Babylonians.  
12. It is then plain, that Lordbishops are so by Humane Law, and not by Divine Law; they are made by Man, and not by God; their Office, Power and Authority, as they are Lordbishops, is Humane, and not Divine; I say not that it is unlawful, but that it is not Divine; many things are lawful, which yet are not Divine: as the Offices of Constables, Head-Constables, Sheriffs, Mayors, Lord-Chancellors, and Keepers of the Great Seal, are all lawful; and yet they are not Divine and Evangelical, but Humane and Civil.  
13. Lordbishops being but Civil and Temporal Lords, of Man's making, their Courts cannot be Spiritual Courts, but only Civil and Temporal. By Permission of the King and Parliament, they hold their Courts, not expressly in the King's Name, but in their own Name. Yet are they nevertheless but Civil and Temporal Courts, deriving their Authority from, and dependent on the King and Parliament, which under God are the highest Judicature in this Nation, from whom there lies no Appeal save to God. But there lies an Appeal from the highest Ecclesiastical Court in the Nation to the King and Parliament. The contrary Doctrine brings in foreign Jurisdiction, and sets up the Papacy, and is destructive both of Church and State.  
14. Many of the Nobility and Gentry of England, and others of the Laity, hold Courts, not expressly in the King's Name, but in their own Name. And yet no one doubts but that they are Civil and Temporal Courts, derived from, and dependent on the Crown; and there lies an Appeal from them to a superior Civil Court.  
15. True it is, that in the first Ages of the Church after Christ's Ascension, the Holy Ghost by Paul reproves the Christians at Corinth, for going to Law with one another, before the Heathen Judges, about worldly and secular Matters, there being then no Christian Magistracy: I speak to your Shame. Is it so, that there is not a wise Man amongst you? 
1 Cor. 6. 5●  no not one that shall be able to judge between his Brethren? Upon which it is like the Christians from thenceforth did desist from going to Law with one another, before the Heathen Judges, about small Matters pertaining to this Life, and chose some judicious and understanding Christian as an Umpire or Arbitrator, for the ending and deciding of their litigious Causes about worldly Matters; which continuing for some hundreds of Years unto the Reign of Constantine the first Christian Emperor, it is very likely that he by his Imperial Sanction confirmed the aforesaid Apostolical Decree, and the Way of the Primitive Churches ending and deciding their Suits about secular Matters, pursuant to, and grounded on the same; and did enlarge and add to it, and so made it an Ecclesiastical Court, and called it the Bishop's Court, and the Judge thereof the Bishop's Chancellor, or the Chancellor of the Ecclesiastical Court. But before this Sanction by the Emperor, it was no Ecclesiastical Court, neither had it any Ecclesiastical Jurisdiction; it was only a prudential Institution, without all external Jurisdiction.  
16. The King of England is by God's Grace a Christian King. Being so, he must needs be a Christian; and, as such, he is a Member of God's Church in England, in common with all other Christian People therein; and he is no more, he is not Head thereof: for only Christ is Head of God's Church in England, like as he is sole Head of the whole Church on Earth; it being a Contradiction to be sole Head of the whole, and not of every Part. Considered as a King, so he hath no more Power and Jurisdiction over the Church and its Causes, than he would have if he were a Heathen King; his being a Christian doth not enlarge and add to his Regal Power, but only qualify him, supposing him truly godly, with Grace and spiritual Wisdom, to use his Regal Power aright for God, which a Heathen King cannot.  
17. The King is sole Supreme, under God and Christ the Mediator, over all the Souls in the Nation, as to coercive Rule by the Sword; yet is he limited by fundamental Laws, whereby the Rights of Prince and People mutually consist, and which he is bound inviolably to observe. But all his Power is only Civil and Temporal, and not Spiritual; and therefore he can grant no Spiritual Jurisdiction, he can create no Spiritual Office. For no Effect can exced its Cause, neither can the Streams differ in kind from the Water in the Fountain.  
18. The King and Parliament will meekly and reverently hear a common Presbyter or Minister preach the Gospel, and be awed by the Word in his Mouth as the Word of God, and not the Word of Man, though Man be the Preacher; and they will reverently own and submit to Baptism and the Lord's Supper dispensed by him, as Divine, and not Humane Institutions. Convincing Evidence will go along with the Preacher's Word, being scriptural, sound, good and faithful; whereby it will evidence itself to be Divine, and from above, to all such as believe; it will to them be the Savour of Life unto Life; and the rest who do not believe, yet will stand condemned by it, and it may be, with Felix, tremble under it, as being, through their own Sin, the Savour of Death unto Death to them. Here it is plain, Jesus Christ, as sole Lord of the Conscience, doth by the Ministry of a weak Man, a co●●●● Presbyter, exercise Spiritual Lordship and Jurisdiction over the King, and all the Lords and Commons inwardly, in each one's Bosom, over such as are good willingly and in Love, over such as are wicked against their Will: for if wicked ones might have their Will, they would all be above God, and lord over him at their pleasure.  
19 But now if this or that Ecclesiastical Court should claim to itself sovereign and independent Jurisdiction, and should summon the King and Parliament to appear at its Tribunal, under pain of Excommunication, would they think themselves obliged to obey, and make their Appearance, and be uncovered, and submit to the Sentence of the Ecclesiastical Judge, as some of the Roman Emperors have done to the Pope, even to the holding of his Stirrup, and letting the Pope tread upon the Neck of the Emperor? I trow not.  
20. By which it is plain that the Lordship and Jurisdiction of the Bishops and their Courts, is not Spiritual, but Civil and Temporal; Humane Law ordains it, and Humane Law may take it away; lawful it may be, but Divine it is not. But the Evangelical Ministry consisting in Authority to preach the Gospel, to dispense the Sacraments, to labour in the Word and Doctrine, to oversee the Flock of Christ, and perpetuate the Church to the End of the World; this Evangelical Ministry, which is common to the Bishop and the Presbyter, is not Humane, but Divine; it is not Civil and Temporal, but Spiritual and Supernatural; it doth not subsist by an Arm of Flesh, but by the Word of God, against which the Gates of Hell shall not prevail: for Jesus Christ who is the Author of it, is the Living God, King of Kings, and Lord of Lords, 〈…〉 and the only Potentate, who will have a Church upon 〈…〉 Number of faithful Ones, with whom he hath promised to be unto the End of the World. Hitherto he hath made good his Word, and been too hard for all his Adversaries. 
Psal. 2  Blessed are all they that trust in him.  
21. If indeed the Church of God were not a Spiritual, but a Political Society, than all both Bishops and Presbyters must needs be Spiritual Lords and Ecclesiastical Monarches. But it is as certain that the Church of God is a Spiritual, and not a Political Society, as it is certain that it is the Church of God by Faith in Christ, and not the Church of Man.  
22. 〈…〉 be Processus in infinitum, infinite Proceeding. For 〈…〉, we must needs come to some first in whom the Church 〈…〉 was penitent Adam and Eve, the common Parents of us 〈…〉 it is not to be doubted but that God after their Fall gave them Repentance and Pardon, through Faith in Christ the promised Seed, and so made them a spiritual Society, and the first Church of the Redeemed, as Dr. Field in his first Book of the Church, chap. 4. showeth, agreeably to God's Word, and the Grounds of Religion, Gen. 3.15. But Adam and Eve, two Persons, one Husband and one Wife, could not be a Political Society, because they were a Conjugal Society, as they were Husband and Wife, and a Spiritual Society, as they were true Believers in Christ the promised Seed; both which Societies differ in kind from Political Society, as all agree.  
23. Upon the increase and multiplication of sincere Converts, and Persons regenerate, there was a continnal Addition to the Church of such as should be saved, Acts 2.47. The Incarnation, Life, Death, Resurrection and Ascension of Christ doth not alter the intrinsecal Nature of God's Church, which is the same for substance in all Ages, the Saints before Christ being saved through Faith in him as promised, and the Saints after Christ being saved through Faith in him as exhibited, he being the same yesterday, and to day, and for ever, Heb. 13.8. The Apostles Commission was not to make a new Church, differing in kind and substance from what had been before, but to preserve that Church which was already in being, and which Christ left on Earth at his Ascension, and by their Apostolical Labours to enlarge and add to it, and to make believing Jews and Gentiles one holy Society in Christ, not a Political Society, ruled by the Apostles as Ecclesiastical Monarches and Spiritual Lords, but a Heavenly Society, ruled by the Apostles as spiritual Guides and Overseers, through Faith in Christ, the sole Lord and Head of the Church.  
24. Anciently God led his People like a Flock, by the Hand● 〈◊〉 Moses and Aaron, Psal. 77.20. And so he leads his People now 〈◊〉 〈◊〉 ●lock, by the Hand of the Prince and the Pastor, the Prince as Political Governor, ruling by the Sword; and the Pastor as Spiritual Governor, ruling by the Word, by holy Doctrine, by dispensing Baptism and the Lord's Supper according to Christ's Institution, by making himself an Ensample to the Flock. So that though the Pastor be a Ruler and Governor, yet he is not a Political Governor, he is not an Ecclesiastical Prince, a Spiritual Lord, an ambitious Prelate, but a Minister of Christ. And to make the Pastor by Divine Law a Political Governor of the Church, is to make him a Pope, an Antichristian Subverter of the lawful Supremacy of the Prince, and a sacrilegious Invader of the Sovereignty of God, by whom Prince's rule, Prov. 8.15.  
25. It is very evident that the Apostles themselves were but Presbyters, though they were not ordinary and common Presbyters; they were furnished with extraordinary Gifts and Graces for the Work of the Ministry, and infallibly inspired in the execution of their Office, that 〈◊〉 might be Master Builders in God's Church. But still they were b●● Presbyters, though extraordinary and preeminent ones: and therefore Peter, the first and Foreman of all the Apostles, writing to ordinary and common Presbyters, styles himself Com-Presbyter, their Fellow-Presbyter, 1 Pet. 5.1. And if those Bishops of our time, who claim to be Successors of the Apostles, and superior in Office, Power and Authority to common Presbyters, would but join Apostolical Wisdom, Meekness, Goodness, Piety, Love to the Truth, Labour in the Word and Doctrine, and Constancy in Welldoing, with Apostolical Power and Superiority, we would all reverence them as Apostles of Christ, as Divine Officers, as most worthy Instruments of God's Glory, and think all the Churches happy in their Ministry. But while they contend for Apostolical Power, Preeminence, and Superiority by Divine Right, as to the Government of the Church in ordinary, and suffer common Presbyters and Curates to excel them in the most principal part of the Apostolical Office, which is labouring in the Word and Doctrine, and lay the Peace and Unity of God's Church upon weak and beggarly Elements, Gal. 4.9. upon things no ways necessary to Holiness, and Unity in Christian Faith, Hope and Love, and had rather be a Sect and Party by themselves, than unite with their Christian Brethren upon Apostolical, Divine and Scriptural Terms; in truth they undo their own Cause, grieve the Hearts of the Righteous, encourage the Wicked, and give great advantage to the Papists, and bring our Nation low, and greatly sin against God and their own Souls.  
26. It 〈…〉 Rule and Maxim consented to by all, that in aequali jure melior 〈…〉 possidentis, where two or more are Competitors for a thing and one only can have it, it is to be adjudged to him that is in possession, that so there may be an end of all Strife, and the Course of the World may be in quiet. Now I would know of those Protestant Brethren, who condemn the Papacy, and yet contend that the Universal Church on Earth is a Political Society consisting of two Parts, a ruling and a ruled Part, which was the sole supreme ruling Part of the Universal Church on Earth at the beginning of the Reformation by Luther? 1. They cannot say and prove that Christ was: for Christ is God, and God cannot be a bare ruling Part; because a Part, as such, is imperfect, is not all In all But God cannot be imperfect, he cannot but be infinitely perfect, all, all, 1 Cor. 15.28. He worketh all in all, 1 Cor. 12.6. Of him, 〈◊〉 through him, and to him are all things, Rom. 11.36. To make him a mere Political Ruler, and governing Part of the Church is to make him a mere Man, a worldly Monarch, an impotent, base and precarious God. 2. Of necessity the Bishop of Rome was the sole supreme ruling Part of the Universal Church, Episcopus primae Sedis, as Peter among the Apostles, chief Ecclesiastical Monarch: for no other laid claim to the Ecclesiastical Supremacy, no other was in possession of it: and therefore upon the Principles of those Brethren against whom I now argue, the Protestants universally, and the Church of England particularly, were guilty of damnable Schism and Rebellion, in breaking of from, and setting themselves against the Papal Supremacy, and are bound to turn Papists as of necessity to Salvation, and to the Being and Unity of the Universal Church; which, according to their Principles, cannot consist without a ruling Part, without a Political Governor, that is, in plain English, without a Pope.  
27. But if this Principle of theirs, that the Church of God is a Political, and not a Spiritual Society, fail and prove ruinous, as it needs must, or I am deceived in the Grounds of Religion, and do not understand the Points of the Catechism; then the Ordination of Presbyter, by Presbyters without a Bishop, can never be pro●●●…●alid. And those of the Church of England, who hold the 〈…〉 Ministers, because ordained by Presbyters without a Bishop, to be no Ministers of Christ, and consequently the 〈…〉 to be Nullities, do greatly err 〈…〉 one 〈…〉 holy Catholic Church, the 〈…〉 all such other 〈…〉 ordination by a Bishop, 〈…〉  
FINIS.