Vocation might be called extraordinary and in what sense ordinary THis Question appeareth to be very perplexed and thornie yet I am led upon it both by the contraversies of the times concerning the necessity of Mission and Ordination unto all Ministers of holy things and likewise by occasion of that which is maintained by some men of Learning that there are still or may be Evangelists in the Church Calvin holds indeed that in that age of his God raised up Evangelists to rescue the Church from Popery Instit lib. 4. cap. 3. § 4. and Mr. Hooker in his Ecclesiasticall policie lib. 5. Sect 78. tels us out of Eusebius eccles hist lib. 3. cap 34. that in Trajans dayes many of the Apostles Disciples and Scholers who were then alive sold their possessions which they gave to the poor and betaking themselves to travel undertook the labour of Evangelists that is they painfully preached Christ and delivered to them who as yet never heard the doctrine of Faith Concerning Prophets I have before shewed out of Iustine Martyr dial cum Tryph Iud. That in his dayes there were still some in the Church who had an extraordinary gift of prophesie and such there have been also in other places and at other times Of which there might be diverse instances given I shall here speak somewhat first of the work of Prophets and Evangelists Their Work and Administration I conceave to be partly ordinarie partly extraordinarie Ordinarie because the higher degrees Eph. 4. 11. are comprehensive of the lower not contrariwise a Pastor doth the work of a Teacher an Evangelist doth the work of a Pastor and Teacher a Prophet doth the work of an Evangelist Pastor and Teacher an Apostle the work of all those which I have also before touched following Chrysostome and Mr. Bayne Prophets and Evangelists edifie the Church by preaching as well as ordinary Pastors 1 Cor. 14. 3. Eph. 4. 11. 12. 2 Tim. 4. 2. 5. From which Scriptures and others of that sort as Tit. 1. 5. 1 Tim. 3. 15. Some have collected that Evangelists had a fixed charge in some cerâ—…aine Church which they attended and took the oversight thereof for the work of the Ministerie al 's often and al 's long as other pressing and publick occasions of the Church could permit See Zeperus de polit eccl lib 2. cap 1. Aret probl Theol loc 62. I say again the work of Prophets and Evangelists was extraordinarie for the distinguishing or characteristicall propertie of a Prophet i. e. the outmost he could do which the ordinary officers could not do nor any other but an Apostle is the opening of great secrets or foreshewing things to come by the speciall and extraordinarie inspiration of the holy Ghost Their verie name intimateth so much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell According to which sense of the word all these were called Prophets of old who foretold things to come as Magitians Astrologians Prognosticators Nativitie or figure-casters c. See Olivarius de Prophetia pag 9. 10. The Priests and Interpreters of the Oracles were also called Prophets and the Apostle Tit 1. 12. calls Epimenides a Prophet of the Cretians qui quasi praesenserit futura saith Erasmus As likewise saith he because that book of Epimenides out of which that verse is cited hath its title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de oraculis But in the Church notion of the word which the Fathers took from Scripture Prophecy is a prediction of things to come from a special inspiration of the holy Ghost But what is the distinguishing work and characteristicall property of an Evangelist i. e. that which an ordinary Pastor and Teacher might not do and which none else could do but an Apostle or a Prophet That I may speak to this more clearly 't is to be remembred that the word Evangelist is not heere taken in that restricted vulgar sense for a pen-man of the holy Ghost writing Gospell for in that sense there were but foure Evangelists and two of them Apostles But this is not the Scripture notion of the word which tels us that Philip and Timothie were Evangelists Act. 21. 8. 2 Tim. 4. 5. And that Christ hath given Evangelists to his Church for the work of the Ministery Eph. 4. 11 12. Now if we take the word as the Scripture doth the proper work of an Evangelist i. e. that which none but an Evangelist as an Evangelist or he who was more then an Evangelist could do I conceave to stand in two things the first is to lay foundations of Churches and to preach Christ to an unbelieving people who have not yet recieved the Gospell or at least who have not the true Doctrine of Christ among them So Philip the Evangelist preached Christ to the citie of Samaria and baptized them before any of the Apostles came unto them Act. 8. 5. 12. And if the 70 Disciples Luk 10 were Evangelists as many think and Calvin Instit lib 4. cap 3. 4. thinks it probable their proper work as Evangelists was to preach the Gospel to those cities which had not received it Their second work is a traveling and negotiating as Messengers and Agents upon extraordinary occasions and speciall emergencies which is oft times between one Church and another and so distinct from the first which is a traveling among them that are yet without Of this second there are diverse examples in Scripture as 2 Cor. 8. 23. Phil 2. 19. 25. 2 Tim 4. 9. Tit 3 12 Act 15 22 25. In this last example although some are of opinion that Silas was of Jerusalem and had an ordinary Ministeriall function there yet the best writers do commonly reckon Silas among the Evangelists and I do not doubt but as he was a Prophet Act. 15. 32. so also an Evangelist which may appeare by his traveling through many places in the work of preaching the Gospel sometimes with Paul as his fellow labourer and helper Act 16 19 c. 17. 4. 10. sometimes with Timothy Act 17. 14. 15. 18 15. Now when I call these works and administrations of Prophets and Evangelists extraordinary my meaning is not that they are altogether and every way extraordinary even as Apostleship For I dare not say that since the dayes of the Apostles there hath never been or that to the end of the world there shall never be any raised up by God with such gifts and for such administrations as I have now described to be proper to Prophets and Evangelists i. e the fore telling of things to come the traveling among Unbelievers to convert them by the preaching of the Gospell and between one Church and another upon extraordinary errands But I call the work of Prophets and Evangelists extraordinary in Calvins sense expressed by him in the place before cited i. e. it is not ordinary like that of Pastors and Teachers which hath place constantly in the best constituted and setled Churches
full and perfect discovery who are approved who not is reserved to the great and last day and there is no company Assembly nor visible Church in this world without a mixture of Hypocrites yet surely the word of the Lord hath been and shall be so far fulfilled that in a great measure and according to the knowledge which the church can have of her members in this life there is in times of Heresies and Schismes a discovery made who are the approved Ones who not 2. We must remember t is not the scope of this Text to give us a note of distinction between these who are approved and all counterfits or unapproved Christians but between these who are approved and these who are the fomenters or followers of Heresies Thus they who are indeed approved of God continue in the truth of Christ grounded and setled and stand fast in the faith and contend for it and this is one of the characters found in all such as are approved And thus far saith Augustine are Hereticks profitable to the Church for by their meanes those who are approved of God and spiritual men are stirred up to vindicat open and hold foorth the truth whereby they become more manifest then otherwise they could have been Upon the other part who ever turne away from the truth and from the Doctrine of Christ and turne aside after Heresies do thereby infalliblely declare themselves to be unapproved whatsoever profession or shew of holine â—…e they have Whatsoever become of the white mark of these who are approved which also holds true as I have explained it most certainly this black mark cannot fail upon the other side and he who supposeth any person who is of a Hereticall belief and faction to be holy spirituall mortified and approved or one that walketh in the spirit and not in the flesh doth but suppose that which is impossible And I do not doubt but God is by the Heresies and Schismes of these times making a discovery of many unapproved unmortified Professors who pretended to Piety So that I may transferre to our time what Chrysostome observed of his owne lib. 1 ad eos qui scandaliâ—…ati sunt cap. 19. How many are there clothed with a shadow and shew of godlinesse how many who have a counterfit meeknesse how many who were thought to be some great Ones and they were not so have been in this time when so many fall off and make defection quickly manifested and their Hypocrisie detected they have appeared what they were not what they feigned themselves and most falsly pretend to be Neither is this a small matter but very much for the profite and edification of these that will observe it even to know distinguishingly these who are clothed in sheeps clothing not to reckon promiscuously those Woolves so hid among the true sheep For this time is become a fornace discovering the false Copper coyne melting the lead burning up the Chaffe making more manifest the precious Mettals This also Paul signified when he said For there must be also Heresies that they who are approved may be made manifest among you Vincentius Lirinensis doth also record to this purpose that when almost the whole world was infected with the Arrian Heresie some being compelled to it others cheated into it yet every true lover and worshipper of Christ was preserved pure from it CHAP. X. Of new Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme T Is pleaded by some who pretend to more tendernesse of conscience then others that to establish by the Law of the Land a Confession of Faith or a Directory of the worship of God and of the Government of the Church and to appoint penalties or punishments upon such as maintaine the contrary Doctrines or practises is to hold out and shut the doore upon new Light That as the State and Church hath discovered the evill of diverse things which were sometime approved and strengthned by the Law of the Land so there may be afterwards a discovery made by the light of Experience and a further search of the Scripture to make manifest the falshood of those Doctrines which are now received as true and the evil of that Government and way which is now imbraced as good for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For satisfaction in this difficulty First of all I do not deny but most willingly yeeld yea assert as a necessary truth that as our knowledge at its best in this world is imperfect for we know but in part so it ought to be our desire and endeavour to grow in the knowledge of the minde of Christ to follow on to know the Lord to seek after more and more light for the path of the Iust is as the shyning light that shineth more and more unto the perfect day Prov. 4. 18. Secondly I acknowledge that this imperfection of our knowledge is not only in degrees but in parts that is we may know afterwards not only more of that good or evill or truth or error of which we knew somewhat before but we may happily come to know the evill of that whereof we knew no evill before or the good of that in which we knew no good before so may we come to know diverse truths which before we knew not Thirdly I acknowledge there is not only this imperfection but oft times a great mistake misunderstanding error and unsoundnesse in the judgement of Christian persons or Churches so that godly men and true Churches may come to know that to be evil which they sometime thought good and that to be false which sometime they thought true or contrariwise Which experience hath taught and may teach again Fourthly I confesse it is no shame for an Augustine to writ a Book of Retractations It is the duty not only of particular Christians but of reforming yea reformed yea the best reformed Churhes whensoever any error in their doctrine or any evill in their Government or forme of worship shall be demonstrated to them from the word of God although it were by one single person and one perhaps of no great reputation for parts or learning like Paphnuâ—…ius among the many learned Bishops in the counsell of Nice to take in and not to shut out further light to imbrace the will of Christ held foorth unto them and to amend what is amisse being discovered unto them Fifthly I also believe that towards the evening of the world there shall be more light and knowledge shall be increased Dan 12. 4. and many hid things in Scripture better understood when the Jewes shall be brought home and the Spirit of grace and illumination more aboundantly powred foorth We have great cause to long and pray for the conversion of the Jewes surely we shall be much the better of them But on the other hand the greatest deceits and depths of Sathan have been brought into the
proves it ibid. CAP. XIX That there was among the Iews a jurisdiction and government Ecclesiasticall distinct from the civill pag. 231. The Jews had Ecclesiasticall Elders or Church governours which proves the point ibid. Even under the Roman Emperour they had their Presbyteri and Arcbisynagogi It s proved out of Mr. Selden that their Elders received a judiciall degree and were not civil Magistrats ibid. 232. The Jewish ordination of Elders with imposition of hands proves it also pag. 233. 234. A third argument is taken fâ—…om the Synagâ—…ga Magna pag. 235. The Hebrews triple Crown proves it ibid. The Jews exercised Ecclesiastical discipline since their dispersion which is a fifth reason pag. 236. 237. CAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Hereticall to be a certain divine Truth which ought to be believed and if practicall to be a necessary dutie which we are obliged unto jure divino pag 238 The assertion is cleared by some premisses ibid Humane reason drawing the consequence is not the ground of our beliefe pa. 239. There is a difference between corrupt and renewed Reason ibid. Two sorts of consequences distinguished pag. 240 The Assertion is proved First by the example of Christ and his Apostles ibid. In the old Testament as well as in the new some necessary things were left to be drawn by necessary consequence from the Law of Moses pag. 241. Two sorts of necessary consequences from the Law a sortiori and a pari pag. ibid 242 A third reason from the infinite wisedome of God who must foresee all things that followes upon his words pag. 243. Diverse absurdities will follow if this truth be not admitted pag. 244. These who most cry down this assertion yet themselves can bring no other but consequentiall proffes to proove their tenents pag. 245. If this be denied we deny to the great God what is granted to the litle Gods or Magistrats ibid. CAP. XXI Of an assurance of an interest in Christ by the marks or fruits of sanctification and namely by love to the Brethren Also how this agreeth with or differeth from assurance by the Testimony of the spirit and whether there can be any wel grounded assurance without marks of grace pag. 246. Three Cautions for right understanding the question that is Marks are not to be separated either from the free grace or from Christ or from the spirit ibid. It s a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons p. 247. 248 A twofold certainty of the mind distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a twofold uncertainty opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 249. 250 The evidence of marks gives the first kinde of certainty the testimony of the spirit gives the second ibid. This is illustrat by a simile of believing the Scriptures p. ibid. 251. And by another of the disciples going to Emmaâ—…s ibid. The assurance of Justification is virtually done in a Syllogistical way 252 The spirit works the firme belief of the proposition a twofold testimony concurre to the assumption pag. 252. None should divide these testimonies they are joyned in three Texts of scripture pag. 253. D. Crisps objection against assurance from the love of the Brethren propounded pag. 254 For answer three things are demonstrat ibid. This objection militateth as much against their own interpretatioÌ„ p. 255. The Antinomian way of setling assurance is an inextricable labyrinth pag. 256. The testimony of the spirit must be an evidence according to the word of God pag. 257. 258. Wee say the evidence of marks is privative they say it is at most cumulative pag 259. The spirit of God is a spirit of Revelation but not beside or contrary to the Word ibid. Another objection of Crispe removed pag. 260. 261. How the spirit and word concurre to this assurance ibid. The word is more sure nor any voice within or without pag. 262. Crispe his way of assurance by the testimony of the spirit received by faith resuted pag. 263 264. He grosly mistakes faith ibid. Mr. Eton brought against him pag. 265. A sad lamentation of a poor soul holding foorth what miserable comforters these antinomians are pag. 266 267 268. The love of the Brethren is a sure and clear mark of one being past from death to life ibid Four things observed touching the Brethren pag. 269. It s not necessar to have a infallible knowledge of their regeneration 270 How far particular saints may be known by their fruits pag. 271. Antinomians expone 1 Cor 13. legally pag. 272 5. Marks and tokens of true and sincere love of the brethren p. 273 274 No marks hâ—…eraway without some mixture of contrary corruption p. 275 There is alwayes bellum though not alwayes proelium between the flesh and the spirit pag. 276. CAP. XXII Of the true real and safe grounds of incouragement to believe in Iesus Christ Or Upon what warrands a sinner may adventure to rest and rely upon Christ for Salvation pag 277. To say Christ died for all men conditionally is not the way to ease troubled consciences pag. ibid 278 The true and saâ—…e grounds of incouragement to believe in Christ are First Christ his alsufficiency pag. 279. It s a great part of true faith to believe Christ is able to save to the uttermost ibid. 2. Christs intention to die for all men 1. all sorts of sins or sinners of any kinde pag. 280. All men exponed ibid. To pray for all men and to pray in every place exponed pag. 281. 282. Every man Heb. 9. â—… hath the same sense pag 283. All men can only be all men who are in Christ. ibid 284 The whole world 2 Ioh. 2 2. exponed ibid. 285. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 16. is no larger nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 3 Iesus Christ hath died for expiation of all forts and all manner of sins pag. 286. The sin against the holy Ghost only excepted what it is ibid How a blasphemer against the holy Ghost may repent pag 287. 4 Christ receives all who come unto him and excluds none but such as by their unbelief excludes themselves pag. 288. CHAP. I. That the Ministery is a perpetuall Ordinance of Christ in the Church and that Ministers are to bee received as the Embassadours of Christ now aswell as in the Primitive times THat which hath long lurked in the hearts of many Atheists is now professed and argued for by that sierce furious Erastiane whose book was published the last year at Franeker He cryes out that the world is abused with that notion of a pretended sacred ministerial calling that though the Apostles and others who first preached the Gospel were indeed sent and set apart for that holy calling which was also confirmed by signes and miracles and
of Ministers is by the consent of the Church The Belgick confession saith we beleeve that the Ministers Seniors and Deacons ought to be called to these their functions and by the lawfull Election of the Church to bee advanced into these rooms see both in the harmony of Confessions Secl 11. the French discipline we shall see afterwards The tenent of Protestants which Bell de Cler cap. 2. undertaketh to confute is this ut sine populi consensu suffragio nemo legittime electus aut vocatus ad Episcopatum habeatur And though our writers disclame many things which he imputeth unto them yet I finde not this disclamed by any of them who write against him It is plainly maintained by Luther lib. de Potest Papae Calv in Acts 6. 3. Beza confess cap. 5. art 35. Musculus in loc com Zanchius in 4. praecept Iunius animad in Bell Contro 5 lib. 1. cap 7. Cartwright on Acts 14. 23. Osiander hist Eccles cent 4 lib. 3. cap. 38. Gualther on Acts 6 Stutonius Fazius in 1 Tim. 5. 22. Morney de Eccles cap. 11. Balduin de instit Ministrorum cap. 6. Bruchmand Systhem tom 2. pag 885. 886. Walaeus de vocatione pastorum in loc com pag 474. Bullinger decad 5. Ser. 3. pag. 300. Smectymnus pag. 33. 34. Whittaker in his manuscript de Clericis which was never printed ascribeth election to the people So Festus Homius Speginen controv Belgick Art 31. And many others whose testimonies wee can produce if need be let five onely speak for the rest Calvin in one of his Epistles though writing against the itching eares and groundlesse conceits of some people yet asserteth this for a certaine truth Sane oportet Ministrum a populo approbatum esse antequam iâ—… Ministerii possessionem mittatur quod si quis seipsum intrudit aliâ viâ ubi in Ecclesia ordo jam constitutus est legittima vocatione destituitur see the book of Spiles pag 482. Edit Genev 1617. Gerhard tom 6. pag 95. Vt Ecclesiâ consentiente Pastores vocentur neve quis invitae Ecclesiae obtrudatur habet expressa in Scripturis testimonia perpetuâ Ecclesiae primitivae praxi comprobatum est Zanchius in 4. praecept col 81. saith est igitur manifestum nunquam Apostolos quempiam ad Ministerium eâ—…egisse ordinasse suâ tantum authoritate sed semper id solitos facere consentiente approbante Ecclesiâ and col 782. servatur haec eadem consuetudo etiamnum in mult is Ecclesiis reformatis and Col 783. Eligere Pastores sine plebis consensu primum non est Apostolicum neque legittimum eoque talis Minister legittimus non fuerit Minister deinde pugnat cum libertate Ecclesiae eoque adimitur ei quod Christus donavit quantum autem est hoc crimen Tertio non conducit Pastori quia nunquam bonâ conscientiâ poterit suo fungi officio neque etiam conducit Ecclesiae quia libenter non audiet neque etiam amabit eum qui sibi non consentienti obtrusus est Danaeus in 1 Tim. 5. 22. quemadmodum totius Ecclesiae Pastor est futurus ita ab omnibus debet approbari nè quisquam gregi invito Pastor obtrudatur And after he hath cleared the whole matter at length hee concludeth Ex his autem omnibus apparet quam nulla sit vel non legittima eorum dei Ministrorum vel Ecclesiae Pastorum vocatio qui solius regis vel reginae vel patroni vel Episcopi Archi Episcopi authoritate diplomate bullis jussu judicio fiunt vel eliguntur id quod dolendum est adhuc fieri in iis Ecclesiis quae tamen purum Dei verbum habent sequuntur velutâ—… in mediâ angliâ The professors of Leyden in Synops pur theol disp 42. Thes. 32. Ius pastores eligendi est penes Ecclesiam ac proinde plebi commune cum presbyteris jus eos ordinandi soli Presbyterio est proprium I must not forget to mention the order of the Church of Scotland the first book of Discipline in the fourth head saith This liberty with all care must be reserved to every severall Kirk to have their votes and suffrages in election of their Ministers The second book of Discipline cap. 3. saith In the order of Election it is to be eschewed that any person be intruded in any offices of the Kirk contrarie to the will of the Congregation to which they are appointed or without the voice of the Eldership The Generall Assemblie at Edinburgh in Decemb 1562. Sess 3. Made this Ast that inhibition shall be made to all and sundry persons now serving in the Ministery that have not been presented be the people or a part thereof to the superintendent The Generall Assemblie at Edinburgh May 1586. Sess. 5. requireth the consent of the whole Parish to a Ministers Election the wordsare these Anent the doubt moved if it be lawfull to any towne or city where there is an Vniversitie and a part of the parish of the same towne lying to landward without their consent and votes to Elect a Minister to the whole parish and Vniversitie pretending the priviledge of an old use and custome The Kirk hath voted thereto negative that it is not lawfull so to do The Generall Assemblie at Perth in March 1596. Sess. 6. Doth forbid the choosing of Ministers without the consent of their owne flocks The Generall Assembly at Glasgow Sess. 23. art 2o. Doth revive the ancient order thus anent the presenting either of Pastors or Elders and School-masters to particular Congregations that there be a respect had to the Congregation and that no person be intruded in any office of the Kirk contrarie to the will of the Congregation to which they are appointed In the Treatise called The order and government of the Church of Scotland published anno 1641. For information of the English and for removing and preventing all prejudices which the best affected among them had or might conceave against our Church government we have these words pag 8. So that no man is here intruded upon the people against their open or tacite consent and approbation or without the voices of the particular Eldership with whom he is to serve in the Ministery And now if in any Congregation of Scotland the practise should be contrarie to the profession and rule established which God forbid and I hope it never shall it were a double fault and scandle Finally the order of the Church of Scotland is strengthened by the civil law of the Kingdome For the second Parliament of King Charles Act 7. did ordaine Presbyteries to plant vacand Kirks with consent of the Parishes And Act 8. anent the Presbyteries providing and admitting Ministers to the Kirks which belonged to Bishopricks It is alwayes provided that this be without prejudice of the interest of the Parishes according to the acts and practise of the Kirk since the Reformation In the 9. Act of the last Session of the same Parliament Presbyteries are appointed
deliberation of the Eldership as wee use to doe in Committees but determined and decided by the votes of the whole Congregation 3. Let them speak for us who have particularly written against the Separatists and Independents Laget in his defence of Church-government part 1. cap 1 In the stating of the question about popular government declareth that the question is not whether in maters of greater importance and more publick concernment as admissions excommunications and absolutions of members elections and depositions of officers the case ought to bee made known unto and determined with the free consent of the people for all this he willingly granteth But whether every cause to be determined ought to be brought to the multitude or body of the Congregation and they to give their voices therein together with the officers of the Church Mr. Herle the reverend and learned prolocutor of the Assembly of divines at Westminster in his treatise intituled The independency on Scriptures of the independency of the Churches pag 3. While he stateth the question saith We acknowledge that the Pastors and other officers were ancientlie and it is to be wished they still were chosen at least consented to by the members of each respective Congregation But that they are to bee ordained dâ—…posed or excommunicated by the Presbyterie c. Moreover they of the Separation and if not all yet sure some Independents place the whole essentiality of a calling in Election accompting ordination to be no more but the solemnization of the calling We say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the missio potestativa or the power and commission given to a man by which hee is made of no Minister to be a Minister is not from the Churches electing him but from the lawfull ordaining him And that Election doth but designe such a person to the Ministery of such a Church For as Gamachaeus sayeth in tertiam partem Thomae do Sacr ordin cap 7. the people cannot give spirituall authority which themselves have not Et quamvis fateamur saith hee Laicos saepissime vocatos ad electionem Ministrorum Ecclesiae tamen longe est aliud loqui de ordinatione quam de electione c. Object 2 This liberty granted to Congregations prejudgeth the right of Patrons Ans 1 If it were so yet the argument is not pungent in divinity for why should not humane right give place to divine right Nec Episcopale nec patronatus jus Ecclesiasticis Canonibus introductum praejudicare potest potestati jure divino toti Ecclesiae in Ministrorum Electione competenti saith Gerhard Tom 6. Sect 114. The states of Zeeland did abolish patronages and give to each Congregation the free Election of their own Minister which I take to be one cause why Religion flourisheth better there then in any other of the united provinces Object 3. The Churches liberty of consenting or not consenting asserted by the arguments above mentioned must ever be understood to be rationall so that the Church may not disassent without objecting somewhat against the doctrine or life of the person presented Answ 1. The author of the historie of Epistopacy part 6. pag 362. 364. tells us out of the book of Ordination that the people are free to except against these that are to be ordained and are required if they know any crime for which they ought not to be receaved unto the Ministery to declare the same He saith further that Presbyters are elected by the Patrons for and in the name of the rest of the people pag 365. So Peresius de tradit part 3. pag 200. confesseth that people should be required to object what they can against the fitnesse of the man to be ordained Now then if this be all that people may object it is no more then Prelats yea Papists have yeelded Answ. 2. This objection cannot strike against the election of a Pastor by the judgement and votes of the particular Eldership of that Church where he is to serve For it is evident by the Scriptures testimonies and reasons above specified not onely that the Church hath liberty of disassenting upon grounds and causes objected but that the Eldership hath power and liberty positive to elect by voyces their Ministers Now men vote in Elderships as in all courts and consistories freely according to the judgement of their conscience and are not called to an accompt for a reason of their votes 3. As the vote of the Eldership is a free vote so is the Congregations consent a free consent and the objection holdeth no more against the latter then against the former for they are both joyntly required by the Church of Scotland as appeareth by the citations foresaid 4. Any man though not a member of the Congregation hath place to object against the admission of him that is presented if hee know such an impediment as may make him uncapable either at all of the Ministery or the Ministery of that Church to which he is presented So that unlesse the Congregation have somewhat more then liberty of objecting they shall have no priviledge or liberty but that which is common to strangers as well as to them In this fourth answer I am confirmed by Blondellus a man intrusted and set apart by the nationall Synod of the reformed Churches of France for writing and handliâ—…g of controversies In his Apologiâ prosententia Hieromini pag 383. Replying to Bellarmine who would enervate Cyprians testimonies for the peoples right to choose their Ministers by this evasion which now I speak to saith Nec puâ—…idum in gravi Scriptore commentum ferendum populum habere potestatem eligendi suffragium ferendi quia potest dicere siquid noverit boni vâ—…l mali de ordinando sic testimonio suo efficere ut non eligatur quasi vero is eligendi suffragium ferendi potestate praeditus eaque usus dici debeat qui id tantum prestat quod omni electionis suffragii jure absolute carens praestare quandocunque libet potest autoris quisquam adeo duri reperiatur ut infidelium pessimos quicquid boni vel mali de ordinando noverint dicere sic testimonio suo ut noÌ„ eligatur efficere posse negare audeat habeâ—…unt scilicet ex adversarii hypothesi aequo cum sidelibus jure eligendi suffragium ferendi potestatem 5. Though nothing be objected against the mans doctrine or life yet if the people desire another better or as well qualifyed by whom they finde themselves more edified then by the other that is a reason sufficient iâ—…a reason must bee given at all and it is allowed by Danaeus in 1. Tim 5. 22. and by the first book of discipline in the fourth head 6. It being condescended upon in the Parliament of Scotland that his Majestie with consent and advice of the Estates should nominate the officers of Estate The Estates of Parliament were pressed to give a reason of their disassenting from his Majesties nomination but they refused And I am
sure consenting or not consenting in a matter Ecclesiasticall ought to be as free if not more free then in a matter civill Object 4. This course may prove very dangerous for an apostatizing Congregation for a people inclining to Heresie or Schisme will not consent to the admission of an orthodox and sound Minister Answ. 1. The intrusion of Ministers against the Congregations will doth more generally and universally draw after it great evils and inconveniences 2. The corruptions of many Patrons and peradventure also some Presbyteries may be more powerfull to intrude insufficient or unsound Ministers then the unsoundnesse or errour of this or that particular Congregation can be to hinder the admission of them that are sound 3. We shall heartily accord that a hereticall or a Schismaticall Church hath not just right to the liberty and priviledge of a sound Church 4. Zanchius in 4. praec col 784. Would have a Congregation infected with Heresie or Superstition before there bee a Ministery setled among them to be first convinced of their error by some other Pastor sent unto them by the Christian Magistrate for a time and extraordinarly as a kinde of Evangelist At vero saith he cum constitutae sunt formatae verae Ecclesiae cur tune saltem non relinquitur illis libertas eligendi suos Pastores Object 5. People do often erre in their choise and cannot judge of the qualifications and abilities of Pastors but follow blindly the humors of their Lords or leaders Answ 1. We must beleeve what Christ saith Iohn 10 4 5. That his sheep know his voice and a stranger they will not follow but will flee from him 2. There are also in Presbyteries and in all Judicatories some leading men whose judgement is much respected and hearkened unto 3. Hee that followeth another is ever blind A people may follow leading mâ—…n and yet see with their own eyes too 4. When Bellarmine objecteth that a people cannot judge whether a man be fit for the Ministery Iunius animad Contr 5. lib 1. cap 7. not 24. Answereth that the Congregation judgeth not simply and absolutly whether one be fit for the Ministery but whether he be fit to serve in the Ministery among them VVhich two are so different that of two men offered to a Congregation he that is absolutely and simply the best qualifyed for the Ministery is not to bee for that cause admitted hic nunc but hee who is fittest for that Congregation Now a rude and ignorant people can judge which of the two speaketh best to their capacity and edificatition 5. VVhen any Congregation makes choise of an unfit or dangerous person against whom there is just exception to be made they must not therefore be robbed of their right but called upon to make a better choise This right people had from a Pope Greg Mag Epist lib. 6. Epist 38. Habitatores Lucensis civitatis quendam ad nos Presbyterum adduxerunt quì eis debuisset Episcopus ordinari Sed quia mimine dignus inventus est nec diu sine proprio possunt consistere sacerdote a nobis admoniti in seâ—…inio promiserunt alium studiose quâ—…rere c. Object 6. Seldome or never shall a Congregation bee found all of one minde and because this might bee answered in the words of Gregorius de valentia in tam secundae disput 7. quaest 5. punct 5. Nam moraliter loquendo illud tota communitas facere censetur quod facit major ipsius pars Therefore to make the objection stronger it may be further added that oftentimes the greater part shall overcome the better part because in every corporation there are more bad then good more foolish then wise This inconveniencie is objected by Bellarmine de Clericis cap 7. who tells us further that popular elections are subject to tumults and seditions We answer with Iunius ubi supranot 23. 27. first inconveniences do also follow upon elections made by Presbyteries and Patrons without the peoples consent 2. De incommodis prudenter curandis non dere sanctâ mutandâ temere sapientes videre opportuit 3. For avoiding inconvenience of this kinde it is to be remembred that the Congregation ought to be keeped in unity and order so far as may be by the directions and precedence of their Elders and by the assistance of Brethren chosen out of other Churches when need so requireth 4. Zanchius ubi supra col 783. answereth out of Calvin praesideant plebi in electione alii Pastores cum ipsis etiam Magistratus conjugatur qui compescat tumultuantes seditiosos VVherein there is great need of caution lest under pretence of suppressing tumults the Churches libertie of consenting or not consenting be taken away As upon the other part the Election is not to be wholly and solely permitted to the multitude or body of the Church which is the meaning of the 13. Canon of the counsell of Laodicaea as it is expounded by Osiander Gerhard Iunius and othâ—…rs 5. When a Congregation is rent asunder and cannot agree among themselves this evill may bâ—…e helped in Subordinate though not in Independent Churches for the higher consistories the Presbyteries and Assemblies of the Church can end the controversie and determine the case after hearing of both siâ—…es Object 8. As for that which may reflect on Ministers that have not the peoples consent 7. Answ It is ordination that maketh men Ministers And the want of the Churches suffrage cannot hinder their being Ministers it concludeth onely that they did not ritè and ordinatè enter into their Ministery hic nunc in such a Church 2. This also is helped by a posterior approbation of the Church as a woman marrying a man unwillingly yet after loving him as her husband removeth that impediment I conclude with a passage out of the Ecclesiasticall discipline of the reformed Churches in France cap 1. The silence of the people none contradicting shall be taken for an expresse consent but in case there aryse any Contention and hee that is named should be lyked by the consistory and disliked by the people or by most part of them his reception is then to be delayed and report of all to bee made unto the conference or provicniall Synod to consider aswell the justification of him that is named as of his rejection And altho he that is named should there be justified yet is he not to bee made or given as a Pastor to the people against their will nor to the dislike displeasure and discontent of most of them Nay the Popish French Church hath no lesse zealously stood for their liberty in this point in so much that the intrusion of men into Ecâ—…lesiasticall charges by the Pope himself hath been openly opposed as shall most fully appeare to any who shall read the book intituled Pro libertate Ecclesiae Gallicanae adversus Romanam aulam defensio Parisiensis curiae Lodo vico undecimo Gallorum Regi quondam oblata In which they do assert against the Papall
usurpations the liberty of Elections both by Clergie and people Their reasons are these among others Cum Episcopus Ecclesiae sponsus sit matrimonium quoddam spirituale inter ipsum Ecclesiam contrahatur necessario consensus Ecclesiae inâ—…ervenire debet And after Cum Episcopus solemniter a collegio eligitur confirmaturque servatá programmaâ—…um inquisitionum forma eò certe ma or est populi de eo existimatio magisque eum venerantur observant diligunt populares quam siipsis invitis obtrudatur Ideoque doctrina ejus lâ—…nge sructuosior est ad aedificandum multo efficacior Hinc tametsi Petrus Christi vicarius esset caput Ecclesiae tamen mortuo Iuda qui unus ApostoloruÌ„ erat caeteri omnes pariter eligerunt sors cecidit super Matthiam ut in actis Apostolorum legitur Lucius Pontifex Romanus vir sanctus Martyr qui Ecclesiae Romanae praesuit anno 154. ita decrevit Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione nisi eorum electione canonca Presbyter eligatur c. The same thing doth Duarenus de Sacr Eccles Minist lib 5. cap 1. Confirme not onâ—…y from the ancient Canons but from the Election of Matthias Act 1. and that of the Deacons Act 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed concerning Ordination c. The negative part is there mentioned also in the Queries touching the ordination of Ministers written in opposition to the learned and much approved book intituled Ius divinum regiminis Ecclesiastici the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling which may be exercised by none but such as are thereunto called solemnly set a part and ordained This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians See P. Martyr loc com class 4. cap. 1. Aretius probl theol loc 63. The professors of Leyden Synops pur theol disp 42. Walâ—…us in loc com tom 1. pag 472. 473. Festus Hommius Specim controv Belgic artic 31. of the Lutherans Gerhard in loc com tom 6. cap 3. lib 1. Balduin de institutione ministrorum cap 8. lib 4. de cas consc cap 6. Brochmand synt theol artic de minister Eccles. cap 2. quaest 3. Stegmannus in sphotinianismo disp 53. The Sociniane tenent against the necessity of Ordination see in Socin tract de Eccles Nicol and tract de Eccles. missione ministi Yet the Socinans acknowledge it is fit for order and decency to retaine Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge this much I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie Next I shall bring the positive arguments and lastly Answer the contrary objections The particulars to be premised are these First the question is not whether Ordination be the only thing essentiall or necessary to the right calling of a Minister I have before pleaded for the necessity of the Churches consent I now plead for the necessity of ordination That ought to be no impediment to this nor this to that 2. Neither is the question whether imposition of hands be essentiall and necessary to the calling of a Minister Imposition of hands is a rite used in Ordination after the example of the primitive Churches of which more anone but the substance essence and formall Act of Ordination is another thing Therefore not onely the Lutheran divines but Calvin in 1 Tim 4. 14. Iunius animad in Bellar contr 5. lib. 1. cap 3. Bucanâ—…s loc com loc 42. Gersomus Bucerus and others distinguish between the act of Ordination and the rite used in that act M. Antonius de dominis lib 2. de repub Eccles cap 3. § 24. cap 4. § 13. 19. lib 3. cap 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands and the essentiall act of Ordination which he rightly calls missio potestativa a sending of one with power and authority VVhich agreeth well with Matth. 10. 1. Mark 3. 13 14 15. where we have first the election of the Apostles to their office He calleth unto him whom he would and they came uuto him Matthew sayeth he called unto him his twelve Disciples Luke 9. 1. He called his twelve Disciples together Here was an antecedaneous election or designation of the persons Thereafter followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark and hee ordained or made twelve that they should be with him and that bee might send them forth to preach and to have power to heal c. Luke addeth after the calling together of the twelve that he gave them power and authoritie over all devils and to cure diseases and he sent them to preach c. VVhich sets forth the true nature and essence of Ordination that it consists in a sending forth of chosen persons with power and authority And this potestative missioun of the twelve is applyed not onely to power over devils and diseases which was extraordinary and apostolicall but to power of preaching which belongeth to the ordinary Pastor to call charge Pastors and Teachers are Messengers Iob 33. 23. and God hath committed unto them the word of reconciliation 2. Cor 5. 19. 3. Neither is the question what may be done in extraordinary cases when Ordination cannot be had or where there are none who have power to ordaine VVee read that Aedesius and Frumentius being but privat men became Preachers of the Gospell and converted a great nation of the Indians Likewise that when the Iberians were converted by a captive woman their King and Queen became Teachers of the Gospell to the people There may be an extraordinary calling from God where Religion is not yet planted nor Churches yet constituted It is altogether another case in a constituted reformed or reforming Church I adde with Peter Martyr that even those persons who set about the work of the Ministery extraordinarly or among Infidels if they can come at any who may ordain them in the usuall and right way they ought not to neglect the seeking of Ordination 4. Nor is the question of teaching exhorting admonishing reproving comforting one another or praying for or with one another in the way of a private Christian fellowship and and brotherly love For this belongs to the generall calling of Christians as they are Christians observing therein the rules of the word and there is no need nor use of Ordination in all this But the question is of the particular
2. 8. 1 Ioh 2. 23. 2 Epis vers 9. or holy Ghost Ioh 14. 17. Thirdly as the infection of sinne spreadeth it self throughout the whole soule and all the faculties and powers thereof so doth the worke of the Spirit of God Wee finde light and holinesse 1 Pet. 2. 9. joyned together like the Vrim and Thummim See also 1 Thes 5. 23. here is both Soul and Spirit sanctified which two are plainly distinguished Heb. 4. 12. The word of God is so quick and powerfull as that it pierceth even to the dividing asunder of the Soul and Spirit if either the intellectuals be not sound or if the vitals and animals bee not right the word will finde it out A well meaning pious soul a good heart and affection which perhaps a person may sit down satisfied with will not excuse a corrupt minde an erroneous spirit neither will a sound and orthodox judgement excuse a corrupt heart and inordinat affections Aristotle himself could distinguish Art and knowledge from vertue because the most excellent intellectuals cannot make a man so much as morally vertuous without the practise and exercise of vertue Both soul and spirit both the inferior and superior part of the soule must be sanctified Reason is as the helme the affections as the sailes let the helme bee stirred never so right if the winde either blow not at all or blow crosse in the sailes the ship makes no speed in her way let the winde blow never so faire and fill all the sailes yet if the helme be off ' its hingers or be not rightly stirred the ship may quickly run upon a rock or run a shore where 't is not saife so he that hath a sound judgement without good affections cannot move heaven ward He that hath good affections without a sound judgement will make more haste than good speed Reason is as the rider affections as a nimble horse a man is but in an ill taking if either this rider mistake his way or the horse run away with him out of the way having no raines to governe him or if the horse be lame and cannot ride Fourthly consider what the Apostle saith 2 Tim. 3. 16. 17. He tels us of foure ends and uses of Scripture the first two are commonly referred to doctrinals the last two to practicalls the Scripture is profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may bee perfect throughly furnished unto ali good works If any of these be wanting a Christian is not perfect so much as in the perfection of parts He is but halfe a Christian who is an orthodox beleever if he be not practicall also and he is but halfe a Christian who is practicall if he bee not an orthodox beleever These ends of Scripture do not consist nor stand sure one without another Fifthly to bee led into all truth and preserved from error is a work of the spirit of truth and this spirit of the truth is the Comforter and the spirit of sanctification which spirit the Mediator prayeth the Father to give unto those that are his Ioh 14. 16 17. and 16. 13 14. 1 Ioh 2. 27. no promise of being led into all truth but to those that receave the anoynting of the holy Ghost Isa. 54. 13 Psal 25. 12. Sixthly by how much a man falls from the truth by so much he falls from grace and by how much a man falls from grace by so much he falls from the truth for stability in the statâ—… of grace dependeth in a manner upon stability in the truth for proof whereof mark three Ifs Christs Ioh. 8. 31. Pauls Col 1. 23. Iohnes 1 Ioh. 2. 34. Again stability in the truth dependeth upon stability in grace For proof whereof marke a fourth If 1 Ioh. 2. 19. These Scripturall Ifs have much in them and should make us very cautious and headfull that we do not so farre deceave our selves as to divide what God hath joyned together a sound head and a sound heart Chrysostome exhorteth his hearers to joyn Christian vertues and purity of doctrines together for saith he it profiteth us nothing to be orthodox if the life be vitiated as upon the other part a uncorrupt life profiteth nothing without soundnesse of faith licentiousnesse of judgement in Doctrines will certainly introduce licentiousnesse of heart and life in practicalls Arminius himself although many of his followers have cryed up Septicisme in Religion could say that different doctrines produce in a people a dubitation or hesitation concerning Religion that this doubting of the truth produceth despairing to finde the truth and thence followes Atheisme and Epicurisme yet when Heresies and false Doctrines introduce Atheisme Epicurisme they do but discover those roots of bitternes which were before in the heart Therefore as Christ tells those Jews that beleeved on him if they continue not in his word they are not his disciples indeed Ioh 8. 31. so the Apostle Iohâ—… gives this reason why Simon Magâ—…s Hymeneus Alexander Philetus Meâ—…ander Carpocrates Basilides Ebion Cerinthus and such like went out and separated from the Church and from the profession of the truth because saith he they were not of us meaning in respect of lively faith true grace and regeneration therefore they went out from us 1 Ioh 2. 19. which Text in Iohn Hierome in the close of his first book upon Ieremiah applyes to Hereticks in this respect when they fall away openly they doe but shew those very idols of their hearts which in their in ward parts they worshipped before I will adde a seventh reason look how the Scripture distinguisheth the Elect from those who are of an ungodly life in the same manner it distinguisheth them who are of an erroneous beleif 1 Cor 11. 19 the Apostle 2 Thes 2. 10 11. tells us that these who perish beleeve a lie i. e. an error pretending to be a truth but vers 13. he gives thanks for the beleeving Thessalonians because God had chosen them to saâ—…vation through sanctification of the spirit and beleif of the truth so that they who beleeve not the truth are no more elected then the unsâ—…nctified Our Saviour Mat 24. 24. intimateth that it is impossible that the Elect should be deceaved by false prophets that is in the same sense as he that is borne of God doth not commit sin 1 Ioh 3. 9. Christ characterizeth his true disciples and distinguisheth them from others not onely by obedience and a good life Mat 7. 17. 24. and 25. 35. Ioh 13. 35. but also by light in the eye of the understanding Matth 6. 22. 23. with Ephes 1. 17. 18. by continuing in his word Ioh 8. 31. by knowing his voice and fleeing from a stranger Ioh 10. 4. 5. I hope I have aboundantly proved what I undertook and so I conclude that he said right who compared truth to the teacher holinesse and righteousnesse to the ruling Elders I adde where Heresie is the teacher
can answer either to God or the Acts and constitutions of this nationall Church I trust all faithfull and conscientious Ministers have laboured to keep themselves pure in such things Yea the Generall Assembly hath ordained that known compliers with the Rebels and such as did procure protections from the enemy or keep correspondence and intelligence with him shall be suspended from the Lords-supper till they manifest their repentance before the Congregation Now if any after signes and declaration of repentance have turned again to their old wayes of Malignancy their iniquity bee upon themselves not upon us 2. Men are no otherwise drawn or forced into the Covenant then into other necessary duties Nay it ought not to be called a forceing or compelling Are men forced to spare their neighbours life because murther is severly punished Or are men compelled to be loyall because traitors are examplarily punished There may and must be a willingnesse and freenesse in the doing of the contrary duty although great sinnes must not go away unpunished Men are not compelled to vertue because vice is punished else vertue were not vertue Those that refuse the Covenant reproach it or rail against it ought to be looked upon as enemies to it and dealt with accordingly yet if any man were knowne to take the Covenant against his will he were not to be receaved 3. These two may well stand together to censure the contempt or neglect of a duty and withall to censure wickednesse in the person that hath taken up the practise of the dutie If any Israelite would not worship the true God hee was to be put to death 2 Chron. 15. 13. but withall if worshipping the true God hee was found to bee a murtherer an adulterer c. for this also hee was to bee put to death The Generall Assembly of this Church hath appointed that such as after admonition continue in an usuall neglect of Prayer and the Worship of God in their families shall bee suspended from the Lords-Supper till they â—…mend Yet if any man shall be found to make Familie Worship a cloak to his swearing drunkennesse adultery or the like must these scandalous sinnes be uncensured because hee hath taken upon him a forme of godlinesse God forbid 'T is just so here refusers of the Covenant and railers against it are justly censured But withall if wickednesse and Malignancie be found in any that have taken the Covenant their offence and censure is not to be extenuated but to be aggravated I had been but very short in the handling of this question if new objections coming to my eares had not drawn me forth to this length And now I finde one objection more Some say the arguments before brought from Scripture prove not the unlawfulnesse of confederacies and associations with Idolaters Heretickes or prophane persons of the same Kingdome but onely with those of another Kingdome Answ. 1. Then by the concession of those that make the objection 't is at least unlawfull to associate our selves with any of another Kingdome who are of a false Religion or wicked life 2. If familiar fellowship even with the wicked of the same Kingdome be unlawfull then is a military association with them unlawfull for it cannot be without consulting conferring conversing frequently together It were a prophane abusing and mocking of Scripture to say that we are forbidden to converse familiarly with the ungodly of another kingdome but not with the ungodly of the same kingdome or that we are forbidden to marry with the ungodly of another Kingdome but not with the ungodly of the same Kingdom for what is this but to open a wide gate upon the one hand while wee seem to shut a narrow gate upon the other hand 3. Were not those military associations 2 Chron 19. 2. and 25. 7 8. condemned upon this reason because the associats were ungodly haters of the Lord and because God was not with them Now then à quatenus ad omne the reason holds equally against associations with any of whom it can be truly said they are ungodly haters of the Lord and God is not with them 4. God would have the Camp of Israel altogether holy and clean Deut. 23. 9. to 14 clean from whom not so much from wicked heathens there was not so much fear of that as from wicked Israelites 5. Saith not David I will early destroy all the wicked of the land Psal. 101. 8. and Depart from me all ye workers of iniquity Psal. 6. 9. How can it then be imagined that he would make any of them his associats and helpers in Warre Amandus Polanus Comment in Ezek 16 26 27 28. Qui Ecclesiae scortationem hoc est idololatriam vel falsam doctrinam confederationes cum impiis reprehendit non est Hereticus non est Schismaticus non est ingratus adversus matrem Eccelesiam Alioquiâ—… etiam Ezekiel cum Jeremiâ aliisque Prophetis fuisset Hereticus aut Schismaticus aut ingratus CHAP. XV. Of uniformity in Religion worship of God and Church Government THe word Vniformity is become al 's odious to divers who plead for Liberty and Tolleration as the word Conformity was in the Prelats times Hence proceeded Mr Delles book against uniformity and Mr Burtons book intituled Conformities deformity I confesse my love and desire of uniformity hath not made mee any whit to depart from my former principles against the Prelaticall conformity or the astricting of mens consciences at least in point of practise and observation to certain rites whether unlawful or indifferent in their own nature under pain of censure Yet I must needs justifie as not only lawfull but laudable what the solemne League and Covenant of the three Kingdoms obligeth us unto namely to endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in one Confession of Faith one Directory of Worship one forme of Church Government and Catechisme It is alwayes to be remembred that good things yea the best things may be dangerously abused by the corruptions of Men especially when the times are generally corrupted Luther had reason in his time and as the case stood then to decline a generall Synod of Protestants for unity in ceremonies which some moved for before the doctrine of Faith and the substance of the Gospell was setled He said the name of Synods and Counsels was almost al 's much suspected with him as the name of free will and that he would have the Churches freely and voluntarly to comply and conforme in externall rites by following the best examples in these things but by no means to be compelled to it or snares prepared for the consciences of the weak See Melchior Adamus in vit Lutheri pag 128 129. But if Luther had found al 's good opportunity and al 's much possibility of attayning a right uniformity in Church government and Worship as God vouchsafeth us in this age I do not doubt but he had been more zealous
all the Communicants both poore and rich come to the Table CHAP. XIX That there was among the Jewes a jurisdiction and government Ecclesiasticall distinct from the civill FIrst they had Elders who were Spirituall or Ecclesiasticall not civill rulers Whence it is that Salmasius de primatu papae pag 3. and long before Ambrose in 1 Tim 5. doeth paralell the Jewish Elders not to the Christian Magistrate but to the Elders of the Christian Church ordained by the Apostles I do not say that they had no Elders who were civill Magistrates but they had some Elders who were Church Governours or had an Ecclesiastical jurisdiction Which I prove 1. By the arguments brought before Book 1 chap 3. pag 26. 27. 2. The Jewes when they had lost their State power and civill Government had still under the Romane Emperours their Presbyteri and Archisynagogi Whereof Mr. Selden in Eutych pag 15. 16. brings cleare instances under Arcadius and Honorius Now the Romane Emperours did not permit to the Jewes their owne civill Government but onely an Autonomy in Religion So ibid pag 34. he sheweth us that the Kings of England have permitted to the Jewes in England their Presbyteratus which he doth not deny but halfe yeeld to have been the same with their Sacerdotium 3. Although Mr. Selden comment in Eutych Orig pag. 17. c. to 34. and in his Vxor Ebraica lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters were such as were created by impositione of hands receaving thereby a judiciall facultie or degree so that thence forth they were capable of membership in the Sanhedrim either of 23. or 71. and were fit to preside in judging of civill causes and so endeavoureth to shew that it was a civill not a sacred or Ecclesiasticall dignity and preferment Yet he furnisheth me with some considerable arguments to confirme my opinion beside that which was last mentioned As 1. He tells us in Eutych pag. 16. that nomina officiorum Sacrorum ut patriarcha Prâ—…byter Apostolus Diaconus Primas Et Episcopus in Christianismum ex Iudaismi veteris usu c. manarunt But if the Jewish Elders were not promoted to a sacred but to a civill jurisdiction that name should have been transferred to Magistrates Judges Parliament men rather then to Church officers 2. He tells of a divided distinct bounded particular Ordniation of the Iewish Elders some of them being ordained to a faculty or power of judging but not to judge of lawfull or unlawfull rites others of them being ordained to judge of rites but not of pecuniary causes The forme of words which he citeth is this Et sit tibi sacultas judicandi sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti quinam liciti aut sit tibi hujusmodi facultas decernendi ita tamen ut causas pecuniarias non sit tibi facultas judicandi Behold a sacred and a civill jurisdiction distinguished Mr. Selden himself uxor Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders is by the Talmudicall writers used no only for those who were created by imposition of hands to a Magistraticall or judiciall facultie such as the members of the Sanhedrim or such as were candidats in that facultie and as it were expectants of a place and memberships in their Courts of justice but also for other fit and idoneous persons who might be called for counsell or advice Therefore all their Elders were not civill Magistrates My second Argument shall be taken from the Jewish Ordination of Elders Ordination being an act of the power of jurisdiction not of order with imposition of hands from which Mr. Selden Eutych pag. 24. 25. tells us the Christian Ordination and imposition of hands upon Presbyters was bo rowed even as the Christian baptisme from the Jewish baptisme at the admission of Proselytes and the Lords Supper from what was used in the passeover whereunto hee saith any man will assent if he consider what is found in the Talmudicall writers of the number of three which was the least number which could suffice to the ordaining of a Jewish Elder and the same was the least number which the ancient Church thought sufficient for Ordination Also of the internall effect of that Jewish Ordination with laying on of hands which effect was the resting of the holy Ghost upon the Elder so ordained And this was drawen from Num. 11. 26. Deut. 34. 9. See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish that D. Buxtorf lex Rabbin pag 1499. where he speaks of the Jewish Ordination referrests to 1 Tim. 4. 14. I will adde other three cited by Mr. Selden ibid pag 22. First I. Scaliger Elench Triher cap 20. When I turne to this place I finde Scaliger moves the question how it came to passe that Christ was permitted to sit and to teach among the Doctors in the Temple not being ordained Marke here an Ordination which was for publick teaching not for a power of civill judicature which Christ never assumed and how it came that both hee and Iohn Baptist were called Rabbi also he paralells one newly ordained among the Jewes with a young Bishop in the ancient Canons The next shall be H. Grotius annot in Evan. pag 329. When I turne hither I finde Grotius speaking thus Manuum impositio apud Iudaeos indicabat invocationem divinae potentiae ut alibi diximus unde factum est ut munia publica eo ritu conferentur etiam civilia ut Senatorum Sed in archisynagogis senioribus synagogae idem observatum unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit Here is an Ecclesiasticall Ordination to offices in the Synagogue which he distinguisheth from civill offices Lastly I turne to Itiner Beni pag 73. 74. Where I read of one D. Daniel Filius Husday called caput exulum unto whom the dispersed Jewes in severall Provinces have their recourse for Ordination of their Preachers or Teachers Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt sibi in singulis Congregationibus professorem concionatorem praeficiendi Nam ipsum conveniunt ut manuum impositione potestatem accipiant Was this Ordination now to a civil rule or judicature A Doctor or Professor in the Schoole and a Preacher in the Synagogue are here joyned as the common and ordinary rulers in the particular Assemblies of the Jews as L' Empereur noteth not in Benjam 148. 149. where he also cleareth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civill ruler but praelector concionator a reader expounder of Scripture See Buxtorf lex Rabbin at the same word Hic maxime oratione sive precibus cantu Ecclesiae praeibat praeerat lectioni legali docens quod quomodo legendum similibus quae ad sacra pertinebant And after he sayeth of this word pro Ministro Sacrorum passim