FIRST, I presuppose I am to speak to men that make con­science of their waies, and consequently study to walke by a rule. I presuppose in the second place, that the rule by which they desire to walke, is chiefly the cleere word of God, but where this cannot be had, that the principles and inditements of sound reason they will not reject: and lastly, when reasonings may be doubtfull, that they will neither be singular and wilfull in their owne sense, but inclining to heare the judgement of others, nor unwilling to yeeld unto that, wherein all such as are esteemed to bee [Page 2] most rationall doe agree: with such men I desire to speake, and would tell them that I finde in the con­troversie of this time, divers little Treaties put forth, many bitterly, and indiscreetly, some modestly, and wisely writen; some for, and some against Episco­pacy, all of them standing for particular tenets, la­bour to uphold their owne forme of government as the best, and onely lawfull ordinance of God. None that I have met withall doe looke upon the matter without partiality to seeke concerning the points chiefly to be questioned, a Decision, which I thinke may be taken from undoubted grounds, and undeniable principles. Therefore I thought it might be of use to put something to paper also in this kinde, as it were to make a triall, whether or no the way to decide this great controversie might not be found out so as to give present satisfaction to the more simple and scrupulous; and to shew to the more learned and judicious (whose doubts lie dee­per) a method whereby to resolve themselves, if they will follow the same without prejudice, I shall endeavour to doe.

I take then the matter chiefly questionable, though not hitherto mainly, and expresly questio­ned to be this. Whether or no Christ hath not for the uniting and building up of his Church, insti­tuted some overseers or Bishops (for I use these names indifferently) to be before, and above o­thers in Church government? or whether for the uniting and building up of his Church, he hath [Page 3] made all overseers to bee equall and independent one from another?

If the first be affirmed, then the question must be what that Priority, and Superiority is which Christ hath allowed of? and how it ought to be exercised above others? But if the last be maintained, then we must be taught, what that prime and unsubordinate Authority of every overseer is, in his peculiar charge? and how he should exercise it? Now to finde a way to decide these questions, I am as one who is doubtfull, that I may beare a part of the bur­then of those who are in doubt. Therefore to bee able to resolve my selfe, it will be necessary to lay some grounds from whence inferences may be made appliable to the questions now in hand.

The grounds must be cleere doctrines of holy Scripture, concerning the matters which are fun­damentall in the question. The inferences must be rules taken from those doctrines, whereby my un­derstanding may be directed to go the straight way towards a decision of the question, and the applica­tion must be a consideration of the particular cir­cumstances of things now debated, so far as they are determinable by the rules which may be found out.

Thus then to finde grounds of Decision I must take notice first, of things fundamentall to the que­stion, which I suppose are these.

[Page 4] 1. To what end Christ hath gathered together and compacted into one body severall beleevers which are called his Church?

2. What it is properly to build up his Church?

3. What Officers were appointed by Christ to be the builders of his Church?

4. What their severall charges and duties were in the Church, and how they were to administrate the same every one according to his gift and place?

5. How these that were committed to their charge, were to behave themselves towards them?

6. How according to the intention of Christ and the rules proceeding from his spirit, the chiefe buil­ders his immediate followers the Apostles did put all in execution? here then their practice in the way of government is to be taken notice of.

If these things can be found cleerly in Scripture, I hope they will afford me some light, to satifie the doubts of my weake conscience, which now must be full of scruples for other mens sakes.

But when I shall have gathered all that from cleer Scripture can be gathered in these matters, if yet something should be found obscure, and doubtfull concerning particulars now agitated, whereof per­haps [Page 5] no cleere precept is extant in Scripture from whence I may be able to gather such inferences as may settle my conscience and put it out of doubt concerning some questions in government, as whe­ther this or that, in such or such a case ought either to be or not to be done. Then I thinke I should doe well to looke first, upon the Apostles practice in like cases, or if that be perhaps also either unknowne or not well knowne, as not recorded in the word, then I suppose it will not be amisse to consider the laudable practice of other times, and chiefly those who most immediately followed the Apostolicall age, taking notice of that which they did in such like cases; that if perhaps in all Churches of all ages and places, I finde some undoubted tokens of universall consent, I may be willing to rest in it, and not affect singularity; chiefly if I should also finde, that all the Churches of this present age, doe either consent fully thereunto, or at least doe not so farre dissent from the same, as to condemne others who follow not their different practice in such cases. In all which Churches I say, I ought to take notice in those cases, which shall be thus doubtfull, of their formes of government so farre as I shall finde the same subordinate unto the maine end for which Christ gathered his Church, and not repugnant but consonant unto the rules and practice of the Apo­stles which are cleerly recorded.

For I conceive that if it can be made apparent, that either the end for which Christ gathered a Church, [Page 6] or the meanes of building it up appointed by him, or the rules and constitutions of the Apostles deli­vered to the builders which were to be their fol­lowers; or their owne practice in governing the Church according to Gods will, is repugnant to all Priority, and Superiority, of one Pastor above ano­ther, then it must be granted, that no such govern­ment ought to be admitted. But if this not onely cannot be made apparent, but rather the contrary, namely that both the aime of Christ in compacting his Church into one body, and the means by which it is to be built up, and the rules given to the buil­ders, and the practice of the chiefe Master builders, whom I take to have been infallible in the way of publicke government, doe shew forth that a Priority and superiority of one overseer above another, is al­lowed of: then me thinkes the first question will be decided, and must be answered yea: but then the second question will come into consideration, namely that Priority, and Superiority, is which be­ing according to Christs aime, is answerable unto the meanes of mutuall edification, is settled by ex­presse rules, was practised by the Apostles them­selves, and hath been continued by all their follow­ers, from the most incorrupt primitive times, untill this present age? which if I can by cleer word of Scripture, and testimony of Authors worthy of credit, in all ages finde out, then I thinke I ought to set my minde at rest, and cast off further doubtings.

If this rule of proceeding towards a decision of [Page 7] the matter, be thus without further restriction and exception admitted, then my next care must be to follow it closely, and take heed lest it be unsappled to things indifferent, either in nature or proportion, from those wherein Christ and his Apostles with their true followers in times most incorrupt were conversant.

Now then to make onely at this time a breefe tryall of this way (for hereafter if need be matters may be inlarged) I will summarily observe that which is cleer Scripture concerning the forenamed heads.

First, I finde that the end wherefore Christ would have all his beleevers compacted and gathe­red into one body, is that the world should beleeve and know these two things: That the Father hath sent his Sonne to us, and that the Father loveth the beleevers as he loveth his Sonne. This is cleer in Ioh. 17. 21, 22, 23. Another end of this union is that the beleevers may bee able to build up them­selves in grace. This is cleer in Ephes. 4. 16. Ano­ther end is, that they may preserve themselves from the dangers of adversaries, and the causes of over­throw, Phil. 1. 27, 28. Gal. 5. 13, 14, 15. And a further end is the holding up of the credit of Gods Kingdome in the world, aswell by life, as by do­ctrine, Phil. 2. 1, 2, 3. and sequent: but chiefly verse 14, 15, 16. From whence I suppose these assertions may safely be gathered as rules of future Decision.

[Page 8] 1. If the knowledge and faith of Christ, if the Fathers love to all beleevers be made manifest unto the word, if the building up of all beleevers amongst themselves, if their preservation from adversaries, and if the credit of Gods Kingdome both in life & doctrine, be upheld in the Church of God, more di­rectly justly and safely by a Priority and Superiority of overseers one above another, then by an indepen­dency of spirituall persons and charges one from a­nother, then it is to be conceived, that a Priority and Superiority of overseers in Christs Church, is more answerable to his aime in compacting it in­to one body, then an independency. But it may bee conceived, that these ends may be attained more directly, justly and safely by the one, then by the o­ther. Therefore it may be conceived, that the one is more answerable to his aime then the other.

2. If there be any Priority and Superiority of spirituall charges, and persons, or any parity and in­dependency of charges amongst persons which is not subordinate, but repugnant unto those ends; then it is to bee conceived that such both Priority and superiority, as also parity and independency is altogether unlawfull. But perhaps there is some both Priority, and Superiority, as also independency and parity, not subordinate but repugnant to these ends: therefore it is to be conceived, that perhaps some both parity and independency, as also Priori­ty, and Superiority is unlawfull.

I take these assertions though doubtfully propo­sed [Page 9] in respect of particulars, to be neverthelesse out of all doubt in their generality; and therefore I lay them as grounds of future directions towards a Decision of the point.

Secondly, concerning the building up of the Church, I finde in Scripture that to build up the Church of Christ is to use meanes ‘to perfect the Saints till they all come unto the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulnesse of Christ, that they may not alwaies bee carried to and fro as Infants with divers windes of doctrine; but dealing truly in love may grow up in him, that is the head even Christ, from whom the whole body fitly joyned together, and com­pacted by that which every joynt supplieth, ac­cording to the effectuall working in the measure of every part, maketh encrease of the body to the edifying of it self in love,’ Eph 4. 12, 13, 14, 15, 16.

These are words of exceeding deepe and great sense, and yet me thinkes exceeding cleere if they be resolved into single propositions, which now I will not stand to doe, because I must be breefe. Therefore I will againe take up these rules.

1. If it may be conceived, that a Priority and Su­periority of some spirituall overseers over others, be a more direct and proper meanes then a parity, and independency of the same is, to bring all the Saints [Page 10] of God unto the unity of Faith, and Knowledge, and therein to a perfect manly stature, and the measure of the fulnesse of Christ; then I am bound to thinke that a priority and superiority is more answerable to Christs intention in building up his Church, then is a paritie and independencie, but the Antecedent is perhaps true; therefore the Con­sequent perhaps also.

2. If I finde that the independent paritie of Ministers doth keepe the Saints of God alwayes in infancy, suffering them to bee carried to and fro with divers windes of Doctrine, and maketh an o­pen way to the sleight and cunning craftinesse of men, whereby they lye in wait to deceive; then I am bound to thinke that an independent parity of Ministers is not answerable to Christs intention in building up his Church. But I finde that the in­dependent parity of Ministers doth perhaps this. Ergo I must conclude that it is not perhaps answe­rable to Christs intention in building up his Church.

3. If the independent parity of Overseers may seeme to me repugnant to that fit joining and com­pacting of all beleevers into one body, whereby as members one of another they should supply by their common joynts each one towards another that which according to the effectuall working in the measure of every part, should make the increase of the body to build it selfe up in love; and if a [Page 11] priority and superiority of Overseers may seeme not at all repugnant, but most consonant to this kinde of worke, then I may conceive that the in­dependent parity is not at all, and that the superi­our priority is altogether answerable unto Christs intention in building up his Church; but the for­mer may seem so to me, and therefore also the latter.

Thirdly, concerning the Officers, wee finde in Scripture these by name: 1. Apostles, 2. Pro­phets, 3. Evangelists, 4. Pastors and Teachers, E­phes. 4. 11. elsewhere wee finde other names of Gifts and Offices; as workers of Miracles, Gifts of Healing, Helpes, Governours, Diversities of tongues, Interpreters of tongues, 1 Cor. 12. 28, 29, 30. Item, Deacons, Exhorters, Rulers, Rom. 12. 7, 8. and Bishops, Presbyters, and Deacons, 1 Tim. 3. 1, 8. and 5. 17, 18, 19.

From whence I make these inferences. 1. If these Officers appointed for the first building of Christs Church were by degrees set in a priority and superiority one above another, then I may conceive that a priority and superiority of spiritu­all Officers is not repugnant to the government of Christs Church. But these Officers were so set in relation of degrees one above another; there­fore I may conceive that such a gradation of spi­rituall Officers is not repugnant to the government of Christs Church.

[Page 12] 2. If there was no independent parity in the first Officers instituted in Christs Church, then I have reason to conceive that an independent pari­tie is not answerable to Christs intention, in insti­tuting Officers in his Church. But there was no independent parity in these first Officers instituted in the Church: Therefore I have reason to con­ceive, that an independent parity is not answerable to Christs intention.

Here two things may be objected or excepted against this Rule of Decision. First, that the A­postles who were Christs first Officers were equal one to another, and independent one from ano­ther. But to this I answer, That I speake not of the Officers appointed before the constitution of the Church, but of those that are named expresly to beare office in the Church already constituted. Secondly, if then it bee said, that the inequality of these first Office-bearers doth proceed from the difference of extraordinary and ordinary Officers, then requisit at the first constitution of the Church which is not now requisite after it is once consti­tuted; then I answer, that here I neither intend nor have need to consider which Officers were extra­ordinary, and which ordinary, because I take no­tice of them onely at this time as they were Offi­cers extant at first, to build up the Church; and my inference goeth no further as yet; nor must I come to admit of that distinction in my thought, till the matter it selfe carry me to it.

[Page 13] Fourthly, I finde the severall charges and duties of these Officers to be these.

1. Christ sending forth his Apostles appointeth them to be his witnesses unto the utmost parts of the earth, of that which he hath done for our salva­tion, Acts 1. 8. Also hee giveth them charge to teach all men to observe whatsoever hee had com­manded them, and to baptise those that received their doctrine, Matth. 28. 19. 20. This they did, and so gathered a Church together; wherein at first, the faithfull having all things common, brought their goods to the Apostles feet, making them di­stributers thereof unto such as had need. But the Apostles found this charge imposed upon them to be too troublesome, and not proper unto their spiri­tuall calling; therefore they betooke themselves unto their owne peculiar charge which was to at­tend unto prayer, and the Ministery of the word; Acts 6. 4. and gave advice that Deacons, should be chosen, whose peculiar charge at their first instituti­on, was to serve the tables, Ibid. verse 2, 3. yet it is evident that they also preached the word, and bore witnesse of Christ, Ib. verse 9. 10. and Cap. 8. verse 5. and baptised the beleevers, Ib. Chap. 8. vers. 12. 38.

Besides these Deacons, we finde that the Church being constituted, other Officers in it are named and said to bee different in charges. As the charge of Prophets was to prophesie according to the Ana­logie of faith, of Deacons to attend their Deacon­ship, of Teachers to attend teaching, of Exhorters [Page 14] to attend exhorting, of Distributers to distribute, of Rulers to rule with diligence, Rom. 12. 6. 7. 8. of speakers with tongues to speake, and of Interpreters to interpret, 1 Cor. 14. 27.

Besides these duties thus generally mentioned, we finde more particular charges mentioned. As first, concerning the duties of Prophets, how they ought to prophesie, & of speakers with tongues, how they ought to speak unto edification in the Church, 1 Cor. 14. 26, 27, 28, 29, 30, 31, 32, 33.

Secondly, concerning Rulers, where we finde the charge given to Timothy, and Titus, either as Evangelists, or as ordinary Bishops, and Overseers of the Churches, next unto the Apostles; their charge was to set in order things which the Apo­stles left undone for the constituting of the Chur­ches; amongst which the ordaining of Elders, and Deacons in every Church, was a chiefe duty be­longing to them, 1 Tim. 1. 3. Tit. 1. 5. item To re­presse and inhibit false doctrines, 1. Tim. 1. 3. Tit. 1. 10. 11. item To settle a course of prayers in the Church, 1 Tim. 2. 1. item To appoint due mainte­nance for widowes, and Elders, 1 Tim. 5. 9. 17. 18. item To be Judges in matters of accusation a­gainst Elders, ibid. verse 19. and to give imposition of hands to those that were approved and fit for the Ministery, ibid verse 22. item To maintaine their authority, & not to suffer themselves to be despised therein, 1 Tim. 4. 12. Tit. 2. 15. And lastly, to com­mit [Page 15] the things which they had heard of the A­postles, unto faithfull men, able to teach others who should be successors in that place, 2 Tim. 2. 2. As for other Rulers in the Pastorall charge, their duty is specified to be a watching over the soules of their flock as those which must give an account, Heb. 13. 17. and in doing this, they are bound to call their sheep by name, to lead them out and to goe before them, Ioh. 10. 3. 4. item To defend them against the wolves, though they hazard their life in so doing, ib. verse 11. item To visit the sick, & pray for them, Iam. 5. 14. item To keepe the keyes of the King­dome of Heaven to shut it, and open it as occasion shall require, Matth. 16. 19, and 18. 17, 18. and 1 Cor. 5. 4. 5.

And then the generall duty of all Officers is, that as every one hath received the gift, so he should minister the same to others as a good steward of the manifold graces of God, 1 Pet. 4. 10.

From all this I make these inferences.

1. If all these charges and duties are different, and yet should be administred jointly as by severall members of one body, then it seems such a priority and superiority in some, and subordination in o­thers, is to be observed as is in the members of a na­turall body, one in respect of another. But all these charges are different, and yet so to be administred as is mentioned, 1 Cor. 12. 4, 5. and till the end of the [Page 16] Chapter. Therefore it seems such a priority and superiority in some, and subordination in others, is to be observed.

2. If these charges in their naturall property as they stand in relation one to another, be repug­nant to an independent parity, then there is no in­dependent parity allowed of amongst the Offi­cers who are to discharge the same. But it may perhaps be made good that these charges are in their naturall property as they stand in relation one to another, repugnant to an independent pa­rity, therefore perhaps there is no independent parity allowed of amongst the Officers who are to discharge the same.

Fifthly, the duty of the flock is in a word to be obedient unto their Rulers, and to submit them­selves unto them, Heb. 13. 7. 17. and to provide necessary maintenance for them, Gal. 6. 6. 8. 1 Cor. 9. 7, 8, 9, 10, 11, 13, 14.

From hence I inferre, that if submission and o­bedience is to be yeelded, and if Rulers be diffe­rent in charge, then according to every ones de­gree and different place in his charge, the submis­sion ought to be differenced: But the Antecedent is true, and therefore also the Consequent. There­fore I conceive, that more respect was due unto Apostles even, as they were ordinary Ministers, then to their ordinary Rulers; and more to the [Page 17] Bishops and Overseers that were made Iudges of other Elders, then to the Elders that were sub­ject to be judged; and more reverence due to the Elders then to the Deacons.

Lastly, the practice of the Apostles as chiefe Masterbuilders was this: they laid the foundation which is Christ, 1 Cor. 3. 10, 11. they built by preaching upon the foundation gold, silver, and precious stones, they baptised the beleevers, and gathered them together in one body, and or­dained Elders and Officers over them to rule them, and doe the work of the Ministery. See Acts 13. and 14. Chapters, and particulerly in Chap. 14. the verses 21, 22, 23. They gave orders to their followers concerning all things needfull for edification in the Churches, as may be seene in 1 Cor. Chapters 5, and 6, and 7, and 8, and 9, and and 10, and 11, and 12, and 14, and 16. verse 1. and in the 2 Cor. Chap. 8, and 9. in the Epistles to Ti­mothy and Titus throughout, and elswhere, as in the Acts in Chap. 6. and 15. and 20.

From whence I infer, that if neither in the A­postles owne practice, nor in the practice of those whom they set over the Churches in their owne time there be any example of independent parity intimated or used in the way of ordinary govern­ment, then such a parity may seem to be inconve­nient to be admitted into the Church of God.

[Page 18] But perhaps no such example is to bee found in their practice or in the practice of those whom they appointed to bee ordinary Rulers of the Churches in their owne time. Therefore an in­dependent parity may seem inconvenient to bee admitted.

Thus I have briefly run over the fundamentall matters of the first question in hand, not inten­ding to determine any thing precisely, but to ga­ther some rules of determination whereby the matter of priority and superiority in government may be tried more at large in due time.

Only thus much I must now intimate, that my doubt concerning priority and superiority of spi­rituall Officers in the Church is so farre resol­ved, that it seemeth not at all repugnant to me but rather more consonant and answerable to Christs intention in the first institution of his Church, then an independent parity. And this is the first position wherein I receive some satisfa­ction to my doubts.

If therefore any will contradict this position to make me againe doubtfull of it, I thinke he is ob­liged to shew that an independent parity of Ru­lers is not onely no lesse, but as much, and rather much more answerable to Christs intention: and this he must shew from the same grounds which I have laid, except hee can shew these to be insuffi­cient, [Page 19] and lay some others that are more satisfa­ctory: which if he doth, then it will be also requi­site, that he define cleerly what that prime and in­dependent authority is, which every Ruler hath by himselfe in his particular charge.

As for me, because I take this position as gran­ted, that Christ did institute in the first con­stitution of his Church a priority and superio­rity of spirituall Officers; therefore I thinke I may safely gather, that for the building up and perpetuall propagating of the same, his intention was not altered: which second position if any will deny, I suppose he will finde himselfe obliged to shew unto me sufficient and evident causes, why his intention should be altered: and therefore that frame of government which was either necessary or most convenient for the first constitution and building up of his Church, is inconsistent with the perpetuall propagation thereof.

But seeing I conceive it not likely that this can be shewne, therefore I ought to proceed and come to the second question, to finde out what the pri­ority and superiority is which Christ doth allow of in the spirituall Rulers of the Church, and to finde out this, it will bee requisite to review a­gaine the grounds heretofore laid from whence the position hath beene gathered, that a priority and superiority of Rulers in spirituall government is answerable to Christs intention; which that we [Page 20] may doe, let us begin at the last and goe upward towards the first.

The last of our grounds was the practice of the Apostles, which yeeldeth no example to us of any independent pa [...]ty, but rather of a superior prio­rity which in the way of their ordinary go­vernment they used over others. For I suppose no man doubteth of this, but the Apostles were in the ordinary cou [...]se of their mystery above all o­ther spirituall Officers which ordinarily ruled the Churches. If then it be granted that in the ordi­nary course of their Ministery they were above others, the next thing to be sought after will be this, wherein their superiority did consist? and how far it was derived or not derived unto their successors?

And to finde out this, I conceive that in the Apostles discharge of their duty some thing was extraordinary, as being usefull and requisite onely for that time wherein they lived; and something ordinary and of perpetuall use which was to bee transmitted unto their successors.

The extraordinary discharge of their Aposto­licall duty was first to lay the foundation, and then to raise and settle that frame of Christs Church upon the same which was most answe­rable to his Kingdome: And to doe this, God [...] ­dued them with extraordinary gifts, of tongues, of knowledge, of wisdome, of prudence, and of [Page 21] infallibility in truth and publicke government, and confirmed their authority with his owne testimony bearing them witnesse as the Apostle saith, Heb. 2. 4. both with signes and wonders and with divers miracles and gifts of the holy Ghost; which by the imposition of their hands he confer­red upon the beleevers, as is evident by Acts 8. 17. and 19. 6.

This I conceive was their extraordinary autho­rity and discharge of their duty which should not be transmitted to any after them, but should rest in their persons & be for after times recorded in Scripture, that thereby they should become per­petuall Apostles unto all ages; as being set on their thrones in Gods word to judge the twelve tribes of Israel; so that their Apostleship although in respect of their personall condition it was tem­porary, yet in respect of their charge and message from God to his Church it is perpetuall, and yet still extant in the Church.

The ordinary discharge of their ministeriall duty, was to beare witnesse of Christ unto the world, to declare by preaching the counsell of God unto mankind, to attend the worke of pray­er, and to governe the Church according to the rules by which they did at first constitute the same. For no doubt the Rules which they gave to others for the worke of the ordinary Ministe­ry and Government, they themselves first ob­serve, [Page 22] so that not onely by precepts but by pra­ctice they left their examples to bee followed as rules, see Phil. 3. 17. 2 Tim. 3. 10, 11. From whence I gather that what priority & superiority soever in the ordinary government of the consti­tuted Church of God they used over other Mini­sters to whom the particular spirituall charge of a Church did belong, that the same priority and superiority may upon the like occasions be used in the same ordinary government: item, I gather further, that they did transmit their priority and superiority unto those whom they appointed to be their successors in the ordinary charge: I say they did transmit it either by expresse precepts, or by actuall practice proposed to be an example un­to them to be followed in like cases, for thus 2. Tim. 3. 10, 11. the Apostle recomendeth his own practice to be observed. And lastly, from both these inferences I gather a third conclusion, that if we will truly know what the priority and supe­riority of one spirituall governour is above ano­ther in the ordinary course of government, wee must take notice of all the passages of Apostoli­call practice in this case. And this will suffice at this time for an entry towards the determina­tion of that which we seek for.

The next ground going before this, was the precept of obedience and submission due by the members of the Church unto their Rulers that watched over them: the precept is cleer, Heb. 11. 17. the rule inferred from thence was, that accor­ding [Page 23] to the difference of Rulers in the degrees of place, the submission and obedience was to be dif­ferenced. Now if I would know what the different degrees of Rulers are, I thinke I ought to observe the property which the Apostle addeth unto the office of a Ruler as a characteristicall note of his charge when he calleth him a watching Ruler over the flock. From which property I gather this infe­rence towards a further determination of the point in hand; namely that what priority and superiority soever may bee found in the ordinary course of watching, practised by the Apostles, and so conse­quently transmitted unto their followers, that same priority and superiority in watching may bee law­fully used now a daies; and therefore if in the or­dinary course of watching they did extend their care unto more particular congregations then one, then I thinke it may be safely concluded that such an extent of care in a priority and superiority of watching, and consequently of ruling, may also bee used. And let this also suffice for a further entry at this time towards the determination of that which we seek for.

Againe, the ground precedent to this had foure branches, whereof the last concerned the peculiar duty of perpetuall Rulers, where we observed their charge to consist in watching over the soules of their flocks, by calling them, by leading them, de­fending them, visiting them, and keeping the keies of the heavenly sheepfold, to shut out the sheep, or let them in, as they should see occasion.

[Page 24] From whence I gather this inference, that what priority and superiority soever, any ordinary Rulers had in the Apostles time above others in their watching over the flocke, by calling, leading, de­fending, visiting and keeping the keyes of the fold, that now also the same priority & superiority may be lawfully exercised: and if it can be made appa­rent, that any ordinary rulers had a priority and su­periority of watching above others which extended it selfe unto more congregations then one, then I suppose it may safely bee concluded that such a superior priority of watching may bee lawfully exrcised.

The other concerned the peculiar charge of Ti­mothy and Titus as they were either Evangelists, or ordinary overseers, I take them either way and looke upon that which they had to doe, and say thus: If all the things which they had recommen­ded to them be of perpetuall use in the Church of God, then what priority and superiority soever they had over others in their course of government for the administration of those charges, that same may now also be made use of, and is requisite to be in the Churches of all ages. But all things recommended to them as I conceive are of perpetuall use.

Therefore the priority and superiority which they had for the administration of the same may also be made of: for although it be said that Timothy and Titus were no ordinary overseers but Evangelists that is extraordinary, yet I cannot [Page 25] conceive them (no more then I doe the Apostles themselves) to be extraordinary governours of the Church, in these duties which are perpetually to be discharged in time to come; for what reason is there to thinke a man an extraordinary Officer for discharging an ordinary duty? as for the rest who are called Prophets, Teachers, Exhorters, Deacons, Distributers, Speakers of tongues, and Interpreters of tongues; all these though something there might be extraordinary in them, yet so farre as the sub­stance of the office is in some kinde, or altogether remaining untill this day in the Church, so farre al­so that relation of priority, or posteriority of supe­riority or inferiority, wherein they stood one to­wards another, or all towards the chiefe ruling watchmen of the Churches ought to remaine.

But it may bee thought, that they stood under Timothy and Titus, as under chiefe watchmen, that they should be ordered and regulated by them in their publicke actions, according to Apostolicall rules; therefore it may be thought also that all Offi­cers having the same charge now a dayes, ought to stand in the same relation under the like chiefe watchmen.

And lastly, concerning the duties laid upon the Apostles and Deacons heretofore mentioned; if there bee nothing extraordinary therein for sub­stance, but only in respect of certaine circumstan­ces of that time, of their persons, and of the out­ward [Page 26] manner of that society wherein they lived at Jerusalem; then it may be thought that the autho­rity whereby they ordered all things for the good of the Church, is not abolished, but regularly trans­mitted unto their successors, that in like cases it may be made use of by the cheefe watchmen over the Churches: From whence I gather, that what prio­rity and superiority was deferred by the Church in temporall things, first, unto the Apostles, and after­ward by them resigned unto the Deacons, may in like cases be exercised in these times. And this may suffice also concerning this matter to give yet a fur­ther entry towards the determination of the point in hand.

Then the ground next precedent, was the distin­ction of Officers first instituted in the Church; from which I did infer, that if there was no independent parity, but a superior priority amongst them, that then a superior priority was not to bee thought re­pugnant to Christs intention in building up his Church: which being granted, I now proceed fur­ther to gather this, that if the superior parity was not ground upon the persons of the Officers, but upon the offices committed unto them, which in some respect were to be perpetuall in the Church; then I may inferre, that as the perpetuall offices are in priority and superiority one above another, so the Officers must bee distinguished by their degrees▪ and therefore to finde out the degrees of subordi­nation in the Officers, we must reflect upon the na­ture [Page 27] of the offices as they stand in relation one to a­nother. And this also may suffice at this time to­wards a further determination of the point in hand.

And then the ground that went before this, was that which concerned the building up of the Church, from whence as heretofore it hath beene described, I inferre this, that such a priority and su­periority of spirituall Officers one above another as is most fit.

1. To unite all Saints into one perfect man till they come to the fulnesse of the stature of Christ.

2. To free them from the divers windes of do­ctrine, and deceit of seducers.

3. To make them able to supply spirituall gifts one to another, for their mutuall edification: is that priority and superiority which Christ doth allow of. If therefore we can observe what kinde of pri­ority and superiority is best able to work the effects; or if it bee found that they cannot bee brought to passe, except severall congregations become as one body under one watching superiority, which may have an eye unto them all alike, then we shall bee able yet more fully to determine this point in hand.

And then the first ground of all was, that which described the ends wherefore Christ would have all beleevers united to one body. From whence I gather this, that the priority and superiority of officers in spirituall government, which is most fit to make the faith and knowledge of Christ apparent [Page 28] unto the world, to build up the beleevers amongst themselves, to preserve them from all adversaries, and to uphold the credit of Gods Kingdome, is most answerable to Christs intention; and there­fore to know what that priority and superiority is; the properties which can reach these ends must bee found in it, which properties if they be not repu­gnant but rather consonant to that inspection which one overseer may have over others in many con­gregations; then it will follow, that such an inspe­ction is not repugnant, but rather consonant to Christs intention.

And so I thinke I have found matter enough whereby the nature of that priority and superiority which is to be defined may be knowne: if we will meditate now fully upon these heads, and discusse more distinctly the particulars contained under the same, which in due time may be done by Gods assistance.

Thus I have laid grounds and gathered rules to resolve my doubts, first, whether yea or no a supe­rior priority be more answerable to Christs intenti­on, then an independent parity in the government of his Church? Secondly, what that priority and su­periority is? Now I must come to the consequent of this second question. viz. How this priority and superiority ought to be exercised towards others, and to determine this, wee may gather rules from three grounds which cleere Scripture doth yeeld unto us.

[Page 29] The first ground is to be taken from the nature of the dutie expressed in the peculiar name, wherein the singular properties of the charge is denoted.

The second is to be found in the speciall com­mandements given to the chief Watchmen; accor­ding to which they were to behave themselves in their charge of Superioritie above others.

The third is to be observed, in the examples and practice of those that commendably and lawfully exercised their authority over others; or in the dis­commendable practice of those that varied from the Rules.

To touch these things, but in a word at this time; I observe from the chiefe Names, viz. of Shep­herd, of Ruler, of Watchman, and of Bishop or Over-seer, that the propertie of Superiority stand­eth chiefly in the Relation which he that is set over others hath unto the members of the Church, who in comparison of him are like a flocke of sheepe; or like a Common-wealth, and company of men; sub­ject to certain Laws and Constitutions, by which they are to be directed in their joynt course and way of life, and lest they should fall into some danger by transgressing the same; the inspection to be had over them is cōmitted to his charg: So that if we take no­tice what the true essential property of a Shepheard is in his leading superiority, or of a watch-man set in the Tower of a Citie, or of an Overseer set to look to a family in a house, the same Priority & Su­periority may be atributed unto the chiefe officers, which Christ hath appointed for his Church. From whence againe I inferre, that according as the flock [Page 30] is small or great, the watchtower high or low in a big or little Citie; the companie lesse or more; so the superiority in the charge may be differenced, and by degrees extended or contracted.

The name of Steward also is attributed unto the chiefe officer but not unto him alone; yet it imploy­eth a power of dispensing these things which the M. of the house hath appointed to be given unto his houshold. Therefore as the things to be dispen­sed are different, and either more or lesse uniuersal­ly to bee administred, so the difference of superio­rity may be observed in the Stewardship.

The name of a husbandman is somewhat of an other kind, for it imployeth a property rather of painfulnesse then of power and authority wherein wee conceive, that according to the entent and na­ture of the soile, so the husbandry must be; for as the soile may be larger or lesser, so the Charge in the husbandry thereof may be differenced.

In like manner, the name of Builder may be dif­ferenced according to the largenesse of the house, and different duties in the building thereof.

Lastly, the name of Angell is given to the Chief Officer in a peculiar manner, as denoting a Superio­rity of message, wherein he is employed by God towards others, to declare his will and see it execu­ted in his Kingdome. For hee is the Ambassadour of God unto his people, and hath the beams of his authority conferred upon him. Thus then I gather that all these names of Shepherd, Ruler, Watch­man, Over-seer, Steward, Husbandman, Builder, and Angell denote cleerly a Superiority of Office [Page 31] over and towards the persons unto which they are ap­pointed to discharge the same; nor doe their proper­ties seeme repugnant to a gradation and differencing of that superiority which their name denoteth. 2^ly. A peculiar manner of discharging the dutie commit­ted unto the Office-bearers in Christs Church, for as each name hath a severall signification, so it carieth with it a peculiar relation which the Office bearer hath towards the Church, according to which hee ought to behave himself in the māner of discharging his dutie. And this will suffice to shew in generall the way, how this priority and superiorite ought to bee exercised towards others.

The more particular determination of this matter must bee taken from the speciall commandements which are given to this effect, which are many, and cannot now be insisted upon at large. therefore we will only point at them, in shewing the places of Scrip­ture, where they maybe found.

The peculiar duties of a Shepheard, and the man­ner of performing the same, are set forth, John 10. 1. till 16. and Ezek. 34. 2. till 20.

The Rulers dutie is mentioned, Rom. 12. 8. and Heb. 13. 17. and Math. 18. 17, 18, 19.

The Watchmans dutie is mentioned, Ezek. 3. 17, 18, 19, 20. 21.

The Bishops dutie is largely mentioned in the Epistles to Timothy, and Titus, throughout, and chiefly in the places heretofore alleaged concerning their peculiar charges, and 1 Thess. 5. 12, 13, 14

The Stewards dutie is mentioned, Matth. 13. 52. & 24. 45. 1 Cor. 4. 1, 2.

[Page 32] The Husbandmans and Builders duties are men­tioned together, 1 Cor. 3. 6.

The Angels duties are mentioned, Revel. 2. and 3. Chapters throughout. In all which places I do per­ceive that the manner of discharging their duties is chiefly insisted upon, as it hath a relation unto the flock; so that their Priority and Superiority is only in that respect, cleerly to be gathered, namely from the duty which towards the flocke is to bee done: Therefore perhaps very little will be found tending to resolve us of the doubt in hand, namely, how the Priority and Superiority in Charge which one Over-seer may have above another, is to be exercised. Yet then if there be nothing at all repugnant unto this Superiour Priority of one Over-seer above another in the discharge of the duties here mentioned; then I say I ought to conceive that they may very well stand together: But if on the otherside any thing here mentioned in the manner of exercising these Charges of Superiority, bee altogether incon­sistent with an Independent Paritie of Over-seers, and yet if that which is to bee done must bee perpetually made use of in Church Government: then I say it may be strongly inferred, that as for this reason an independent parity is not to bee ad­mitted, so a superior priority ought to be allowed, yet always so, as it may be a furtheranc to all the du­ties of a particular pastorall charge; and no wayes a crosse to the true manner of discharging the same. And here I will leave it unto the impartiall conside­ration of those that are juditious, whether or no the special commandements given unto Timothy and Ti­tus [Page 33] for the discharging of that Priority and Superio­rity wherein they were set above other Officers, be not of perpetuall use both in respect of the thing to be done, and in respect of the manner of doing the same, as it is recommended unto them; where spe­ciall notice may be taken of that inspection, which is deferred unto them, over others, for the repres­sing of false Doctrines, for the ordaining of Elders in severall Churches, for the imposition of hands, for the receiving of accusations against Elders, and for the power of the Keyes: which things ought still both for matter and manner to be continued as they were recommended unto Timothy and Titus, except some substantiall difference can be shewed, which as yet I cannot see.

The examples of Practice both commendable and discommendable, in respect of the lawfull or unlawfull discharge of this duty, may be gathered from such places of Scripture, wherein the Acts of Priority and Superiority, and the manner of ex­ercising the same are mentioned, I will name some few that come now in my mind.

First, the practice of the Church, to which Christ doth send us in cases of scandall, Math. 18. 17. whose authority is established there, ver. 18, 19, 20.

Secondly, the practice of the Apostles at Jeru­salem, Acts 1. 15. till the end. And Chap. 6. in the ordination of Deacons. And Acts 15. in holding of the Synod, which determined the controversie risen at Antiochia. And Acts 14. 23. in ordaining Elders.

Thirdly, the practice of Paul in the matter of ex­communication, [Page 34] 1 Cor. 5. 3, 4, 5. and in the manner of exercising his power, 1 Cor. 9. throughout. And 2 Cor. 10. throughout. And ibid. Chap. 13. 2. 3. 10. Item, 1 Thess. 2. 3. till 12. Item, Acts 20. 20. 26, 27, 33, 34, 35.

These are examples of commendable practice: the examples of practice which is discommended are these:

First of Diotrephes, 3. John 9. 10. who loved to have a preeminencie.

Secondly, of those that in the last times should be disobedient unto the truth through presumptu­ousnesse, who despising all Superiority should pe­rish in the contradiction of Core, Judg. 21. by which wee perceive that Core, Dathan, and Abiram, were types of that disobedience which will be under the Gospell in some, who will take upon them to bee equall, and in nothing inferiour to their lawfull Su­periours.

Thirdly, the reproof of the Angels of the Chur­ches for not exercising the authority which they had, Revel. 2. 14, 15, 20.

These examples being wel examined, I suppose, may give us some light to shew the manner how the Superiour Priority which some have over o­thers in the Church ought to be put in practice.

Thus having laid the grounds, and gathered some inferences, whereby to regulate my thoughts in this doubtfull matter. I thinke I may come to the application of the same unto the Controversie at this time debated, to see by what meanes a de­cision thereof may bee found. And here I must [Page 35] consider the circumstances and properties of that Authority which is now questioned, whether it be lawfull or no? But when I intend to doe this, I meet with a difficulty incident to all great disputes, which are commonly involved in a multiplicity of particulars and variety of circumstances; confu­sedly debated, and partially related by opposite parties, where every one seeketh his owne ad­vantage; so that it is very hard to state the case truly, according to the circumstances, vvhich are most materially therein to be considered, that the Rules may be applied unto the fundamentall mat­ter of doubt, vvhich ought to be decided.

Yet if I must be impartiall to cleare mine owne and other mens scruples, I ought to state the mat­ter so, as both sides may agree to have the fore­named Rules applied thereunto; And to doe this, I conceive, it is best to proceed from that vvhich is generall, till by degrees I come to that very parti­cular, wherein the controversie and contradiction of parties is most apparant. To which effect, I re­flect first upon this generall assertion: Namely, that there be some Ecclesiastical Over-seers, which have a Priority and Superiority of government above others in the Church of England; to which, as it is, out of all doubt, that it is so in England, so in the generall notion my former Rules are not re­pugnant; but rather agreeable, that it may be so.

Then in the next place, I say, that this Priority and Superiority given to some in the Church of England, is in the purpose of the Law, by which it is publiquely authorized; no more, but a Supe­riority [Page 36] and Priority of watching over others for the good of the Society. And this, I suppose, as it is granted by both sides to be true; so I think that it is not repugnant to my former Rules.

Thirdly, I comceive that this watching Priority and Superiority intended by the Law, is appointed to be for this particular good of the Society; name­ly, that the Flocks committed to every Over-seers Charge, should be called and led on in the way of Godlinesse, through the publick profession of Gods true worship, so as it may become most lawfully conspicuous unto the world. And to this effect, the Over-seers are authorized to see, that the flock be provided with fit Teachers, Pastors, and Dea­cons, by lawfull election and ordination through imposition of hands, that it should bee setled in a course of publick prayers and ordinances, befitting the administration of Christian Religion; that it should be preferred from false Doctrines & raven­nous Wolves: That it should not want a spirituall Judicature, as well in matters of accusation against Elders, as in matters of scandall and offence be­twixt member and member; and that in it the power of the keyes, to shut open the Kingdom of heaven, as occasion should require might not be wanting; and that such maintenance as is due unto these that labour in the Word and Doctrine, and necessary for the poore, the vvidow, and the father­lesse, may be provided for them. Those I take to be the true ends, for which the superiour Watch­men in the Church of England are appointed by the Church and State, to have inspection over other [Page 37] Watchmen of an inferiour degree.

And that such Superiority in vvatching may be exercised, I take it as granted from my former ground and Rules.

So then I finde no difficulty in the thing it selfe; nor doe I thinke that any doth oppose a Superiour Priority of Governours in this respect. But if any doe, then I conceive they are bound to shew, that in such things no Priority or Superiority in watch­ing of some few over many, may lawfully be ap­pointed in the Church of God; but that every par­ticular Officer in all these things is independent, and may doe herein by himselfe, whatsoever hee shall think good, without all relation or subordi­nation unto any, whom the Church doth appoint over such businesses.

Therefore from the thing appointed, and the end wherefore it is appointed in this Church; I come to the manner of appointing it: and here I enquire whether this Priority, and Superiority in government, hath not beene appointed by those who have authority to do it, that is, by the Church it selfe (here I meane by the Church, the body ei­ther representative or collective) according to the precepts of the Apostles, and the most laudable examples of primitive times? If yea, then I sup­pose no exception ought to be taken at it; but if no, then I think that the irregularity of the appoint­ment, ought onely to be excepted against and cor­rected, and the Office it selfe neither condemned nor rejected but maintained.

Now what the Apostolicall Precepts were, or [Page 38] whether or no there were any at all ever given for the manner of appointing such Officers in the Churches, I doe not know because I finde nothing in Scripture more then I have intimated already; which is, that such Superiour Officers, are neither repugnant to Christs intention, nor to the Rules and formes of Government expresly delivered unto us in Scripture; but how they to be appointed (that is to say) what manner of proceeding ought to be used for their Election, calling and institution in their Superiour Charge) I find nothing in Scripture that I can call to minde, except I will represent an­cient types unto my selfe, from which I can per­haps gather no more but the shadowes of inferen­ces. Therefore in this case, I suppose, I must be­take my selfe unto my next generall ground of pro­ceeding, which is the laudable practice of primi­tive times, to see what hath beene done in like ca­ses by those, whom wee esteeme to have been most rationall in the ways of true government, and most likely to have seene and knowne the Apostolicall Practice if there was ever any in this kind, different from the ordinary way of appointing other Offi­cers in the Church. But if it be more likely that the manner of appointing such Superiour Officers was rather not different in substance then different from the ordinary way of calling and installing o­ther Officers; then perhaps it will not be amisse to reflect upon the most immediate followers of the Apostles, so as to take notice of their practice both in respect of the thing it selfe, viz. that they had such Superiour Officers; and of the manner of ap­pointing [Page 39] them as it was most answerable unto the ordinary Institution. And this I will rather doe from other mens Observations, then from mine owne.

I find then that Doctour Reynolds in his Confe­rence with Hart, Chapter 8. in the end of the third Division, and the beginning of the fifth doth well observe; when as Elders were ordained by the A­postles in severall Churches, that in processe of time they did use to assemble themselves, to the end that things belonging to mutuall and common edification, might be done by mutuall & common counsell and consent. In these meetings they did things orderly, and followed the examples of their predecessours in like occasions, to chuse one who was to be of their company, and Moderatour of their actions.

So amongst the Apostles at Jerusalem, James, Pe­ter, and John, are called the Pillars, Gal. 2. 9. and in the meeting, Acts 15. the matter was concluded at the determination of Peter and James.

Thus also in after times although there might be many Elders and Pastors in one Church, as at E­phesus, Acts 20. 17. yet it may be gathered from Revel. 2. 1. that there was one Chiefe in that Church, whom Christ calleth the Angell thereof, and directeth that to him which the rest were to know by his meanes. Hee was afterward from the Priority and Superiority of his Office by the Fa­thers called a Bishop; For it is apparant, that in an­cient times there was one who had the President­ship amongst the Elders.

[Page 40] This Doctour Reynolds in the forenamed gathe­reth from Cyprian, Epist. 6. & 13. Prebyteris & Dia­conis. From Eusebius Histor. Eccles. l. 6. c. 42. and from Cornelius letter to Cyprian Epist. 46. apud Cyprian. which Doctor Vsher also hath made more cleere by some observations taken from Ignatius his Epistle to the Church of Ephesus, written but twelve yeeres after the writing of the Revelation of Saint John, and from Tertullian who flourished about a hundred yeares after Ignatius, and from Leontius of Magnesia, who at the Generall Councell of Chalce­don testifieth that from Timothy until that time, there had been at Ephesus a continued succession of seven and twenty Bishops, which Bishops (no doubt) were none else but the Presidents of the Ephesine Pres­bytery.

These witnesses being next to the first times, and worthy of credit seem to make the matter of pri­mitive, and (for ought that I see can be excepted) of Apostolicall practice also, out of doubt. And if this Prioritie and Superioritie was such, and was in this manner, received and deferred to one above o­thers; I conjecture, that it was by imitation of A­postolicall practice thus deferred and received, be­cause I find nothing therein repugnant, but every thing rather, and every way consonant to Apostoli­call Rules, so that unto this Bishop as President of the Presbytery all the power belonging to the ordinary Rulers did primely belong, which hee by consent of the rest did exercise, or the rest by him did put to execution.

[Page 41] And this I conceiue was the practice of the Apostles themselves in their course of ordinary government, as may be gathered, from Acts, 3. 15. & 1 Cor. 5. This in my apprehension is also most answerable to the rules of perpetual government given unto Timothy and Ti­tus. and this is every way consonant to the distincti­on of officers in the Church to the means of building up the Church & to the intention of Christ in uniting all believers into one body, and therefore may with­out scruple be believed to have beene the practice of the first primitive and incorrupt times▪ which be­ing granted as I think it should, then I ought not to make any more doubt of the matter; chiefely if from that time to this day; and now also at this time, in all the Christian and protestant Churches except onely those that are in feare of danger by rea­son of the abuse of this authority, or are under the crosse of a superstitious State-government) either the undoubted footesteps or the manifest use of such a Priority and Superiority hath beene in all ages and places and still is in some measure to be found which if I perceive so to bee, as truly I doe; then I judge that my minde should fully bee at rest, and trouble it selfe no more about this matter. Thus I have satis­fied most of mine owne doubts so farre as I conceive them to bee common both to the simple and more learned. There be some other Scruples more proper to those that dive deeper into matters, which I know not if it be fit to propose to every one least in stead of taking away ordinary, wee may ordinary, wee might raise extraordinary scruples; therefore till I [Page 42] be better resolved, what ought to bee done in this, and perceive how farre this way of deciding matters doth give satisfaction unto divided Judgements. I thinke it will not be amisse to surcease. In the mean time such as are spirituall, ought to exhort all sides not to censure one another, with rigour, nor to doe things with passion and rashly, or to judge of per­sons according to the outward appearance, but to judge righteous judgement which may bee done if they will study to seperate in these particular courses and different opinions of most men, the precious from the vile, and apply themselves rather to heale then to exasperate sores, rather to build up then to pull downe. The Lord give us all understanding that keeping the foundation aswell in knowledge as in practice we may through Charity build thereon, not hay and stubble, but Gold, Silver and, precious stones, yet when wee shall be carefull, first to keepe our selves without blame in the midst of this fro­ward generation, wee may then also be able to hold forth unto al the word of life; & making a difference have compassion of some and save others with feare as pulling them out of this fire of endlesse strife and contention. Now the Lord enable us to doe this in the Spirit of lenity, with godly Zeale to his Glory, Amen.