The Equality of the Ministry plainly described, both by Scriptures Fathers, and Counsels. Laid open to this present Parliament, to stop the mouths of all gayne-sayers whatsoever. By D.F. Minister. printer's or publisher's device Printed in the year of our Redemption. 1641. The Equality of the Ministry described by Scriptures, Fathers and Counsels. Laid open to this present Parliament to stop the mouths of all Gaynsayers. THe Lord hath ordained that there should be one Bishop or Pastor (at the least) precedent over every Congregation, or Flock, are of equal authority in their several charges, and in the general government of the Church T. C. 1 Book, pag. 22. & 2. book 1. part, pag. 515. They maintain contrary unto this, these two, viz. 1. That one may have two or more charges, and be absent from them, as their Dispensations and practice do prove. 2. That one Minister may have a sovereign and Lordship over his fellow Ministers, which both being disproved, the former assertion will remain still sure. Reasons against the 1. proposition. 1. One man may not have more Charges than he is able in any measure to discharge the duty, that is belonging unto more flocks than one, seeing he cannot preach unto them, both in season and out of season: therefore no man may have more Charges than one, as I shall make it appear. 2. That which maketh an open entrance to the enemy to spoil, cannot be lawful: for one to have more Charges than one, maketh open entrance for the enemy to spoil, for the Wolf watcheth to devour and destroy, whilst the Shepherd is absent: Therefore no man may have more Charges than one, and therefore it is unlawful. 3. That which hath neither Precept nor Precedent for it, either in God's Word, or any approved Writer, but only from Antichrist, is unlawful: But such is the having of more Charges than one: Therefore it is accounted and esteemed unlawful. 4. That which declareth a Minister to be more desirous of the fleece, then to profit the flock, that same is unlawful: But such is the having of more Charges than one, for were it not for the gain, they would think one a burden as heavy as they could bear: therefore it is unlawful. 5. All the reasons that be alleged in this book, against Nonresidence, are forcible to this purpose, for if he may not be Nonresident, he may not have more Charges, unless he be willing to be quartered, that every Charge may have a piece of him. Hooper upon 8 command. He reckoneth them among Thiefs, and their action to be thievery, condemned by that Commandment. Therefore, if one man cannot in any tolerable measure discharge more Charges than one; Conclusion. if to have more maketh an open entrance to the enemy to spoil; if it have neither precept, nor precedent for it, but only in the Kingdom of Antichrist; if it declare the practice to be more desirous of the Fleece, then to feed the Flock; if all the reasons that condemn Nonresidency be against it: lastly, if it be plain Thievery, then must it needs follow, that one may not have two, or more Charges. Their objections, such as they be, shall be set down, and the answers to them hereafter. The second proposition that they hold & reasons against it. The second propostion that they hold, is thus. One Minister may have a sovereign authority and Lord over his fellow ministers: is thus disproved. 1. They that have their Commission indifferently given them, without difference between one and another, are of equal authority, and may not be one over another: But such is the Commission of all God's Ministers indifferently, as appears Mat. 28.19.20. Therefore they are of equal authority, and may not have any dominion one over another 2. That which Christ hath directly forbidden, that one Minister should have dominion over another Matt. 20.25. Luke 22.25. Therefore one Minister may not have superiority or dominion over another. 3. They that may not be Lords over the people of God, may much less be Lords over the Ministers; for the Ministers be (in respect of the Ministry) above the people: But a Minister may not be Lordly over God's people (as is testified by him on whom they would father the greatest lordliness) 1. Peter 5.3. Therefore one Minister may not be Lord, or have superiority over another. 4. It is ordained, Cyprian 〈◊〉 1: Epist. 3. and is equal and right, that every man's cause be heard, where the fault was committed, and it is meet to handle the matter there where they may have both the Accusers and witnesses of the fault, which showeth that every Minister had authority over his own flock, and no other to meddle 5. Bishops, whersoever they be in all the world, are equal to our Bishops, Luther adversus papat a Satana fundat: or Parish Ministers and Preachers, of none it can be said one is Lord, another is servant: whatsoever belongeth to the Church, belongeth equally to all, saving that some are of better gifts than others, howbeit such gifts cause no inequality or Lordship in the Church. 6. In the Apostolic Church, Musscul: loc come: de mini: ver by: the Ministers of the Word were none above another, and were subject to no head or precedent, etc. 7. The honour of a Bishop, The same upon the 2. Thes. 8.2. being taken from the rest of the Ministers, and given to one, was the first step to Papacy. 8. Christ did most severely forbid unto the Apostles and their Successors, Confess. Hel. vet cap. 17. primacy and dominion. 9 Equal power and Function is given to all ministers of the Church, The same cap. 18. and that from the beginning, no one preferred himself before another, saving only that for order, some one did call them together; propounded the matters that were to be consulted of, and gathered the voices. Therefore, if all Ministers have their Commission indifferently given unto them; Conclusion. if Christ have forbidden, that one minister should have dominion over another; if no Minister may exercise dominion over God's people; if authority to handle Controversies belonged to every several Congregation; if a Bishop and parish Minister be all one; it in the Apostles time no Minister was above another; if the superiority of one above another was the first step to the papacy; lastly, if they have equal power and function from the beginning: then must it needs follow, that no minister may have superiority, or exercise dominion over another. It remaineth that we prove more directly, A Bishop should be in every Congregation. that the Lord hath ordained that there should be a Bishop Resident over every Congregation, which is thus proved 1. If a Bishop and Minister be all one, then must there be a Bishop in every Congregation, for every man will confess that every Congregation ought to have a Minister: But a Bishop and a Minister is all one, as appeared by this, that St. Paul describeth not one quality for the Bishop, but it is also the quality of every good Minister; & also in that he describeth no other Minister, but the Bishop: Therefore there ought to be a Bishop in every Congregation. 2. S. Paul's Bishops and his Deacons, were apppointed to one place, as it fully appeareth both in the description of them, and the practice of the Apostles: But the Deacons were in every Congregation, which appeareth, Phil, 1.1, Acts 6.2. That office being needful every where; and in that it continued so; longer than the Office of Bishops: Athanasius apol. 2. jerom contra Luciferianos, etc. Therefore there ought to be a Bishop in every Congregation. 3 That which Paul enjoined to Titus, is also to be practised always in the like case: But he commanded him to ordain Elders in every City, Tit. 1.5. which are expounded in the next verse to the Bishops: Therefore there must be a Bishop in every Congregation. Ignatius ad Philadelph. 4 Every Church should have her Communion Table, and every Church her Bishop. 5 Where there was found any worthy to be a Bishop, there a Bishop was apppointed, Epiphan. lib. 3. tom 1. haeres. 75. & where there was not to furnish both Bishop and preaching Elder (he meaneth the Doctor) there the Apostles made a Bishop, and left the Elder. 6 If a Bishop run into a Slander, 1 Con●●: Carthag: tam: 1. c. p: 10. and many Bishops cannot suddenly be gathered; his cause shall be heard of 12 Bishops, etc. 7 If an Elder be accused, 3. Concil. tous. 1. cap. 8 he may call six Bishops from the place hard by. 8 Stories make mention of Bishops of little Towns, as a Euseb. lib. 5 cap. 16. Solicus Bishop of the village Cuman: b Theodoret. lib. 5. cap. 4. Mares, Bishop of a small Town called Solicha: c Socrat. 4.26. Gregory Bishop of a small City, called Nazianzum: d Quest. 16. dist. 50. The Bishop of a Castle. Jerome ad Evagrium. 9 A Minister, that is to say, a Bishop, and (a little after) the Apostle doth plainly teach, Minister and a Bishop is all one, and (upon Titus) a Bishop and a Minister are the same: and (ad Oceanum) with the ancient Fathers, Bishops and Elders were all one. 10 D. Barnes (in his first Article) saith, Acts and Monuments fol. 216. I will never believe, neither can I ever believe, that one man may by the Law of God, be a Bishop of two or three Cities, yea of a whole Country; for that is contrary to the Doctrine of St. Paul, who writing to Titus, commandeth that he should ordain a Bishop in every town. 11 It is pity to see how fare the office of a Bishop is degenerated from the original in the Scripture; Hooper upon 8 Command. pag. 90. it was not so in the beginning, when Bishops were at the best, as the Epistle to Titus testifieth, that willeth him, to ordain in every City, etc. They know the Primitive Church have no such Bishops as we have, until the time of Silvester the first. The Conclusion. Therefore, if a Bishop and a Minister be all one; if Bishops were to be where Deacons are, who were in every Congregation; if Paul enjoined Titus to ordain Bishops in every City; and if every Church had her Bishop a long time after the Apostles, as appeareth by the testimonies of Counsels, Histories, and Learned Writers, both old and new: then must it needs follow, that there ought to to be a bishop in every Congregation. FINIS.