false teachers to stop their mouths Tit. 1.11 to exhort command and rebuke with all authority Tit. 2.15 to do their work as workmen that need not to be ashamed 2 Tim. 2.15 as those that must give an account of their Ministry and the souls committed to their care and charge by God and the Church Adorns them also with peculiar privileges promises and speciall assistances takes care for peculiar maintenance 1 Cor. 9.9 19. and double honour to be given them by all true Christians 1 Tim. 5.17 and encourageth them in a work of so great pains exact care and consciencious diligence which must expect to meet alwaies as now it doth with much opposition and contradiction of sinners promising to them speciall degrees of glory and more ponderous Crowns of eternall rewards in Heaven 1 Cor. 12.29 Are all Apo. are all Prophets are all Teachers c. 1 Cor. 9.16 Though I Preach the Gospell I have nothing to glory of as superogating so necessity is layd upon me yea woe is unto me if I Preach not the Gospell By all which and many others which might be added the Demonstration is clear as the Sun at Noon day to all that are not wilfully blind That some and not all in the Church and these not arbitrary and occasionall but chosen and ordeined persons are sent in a succession from Christ in his name and by vertue of this divine mission speciall authority and ordination to the care service and work of the Ministry they are bound in the highest bonds of conscience to the glory of God and the salvation of their own and others souls under a dreadfull woe and curse of being guilty of their souls damnation who perish by their neglect to attend diligently to discharge faithfulâ—y and couragiously as in the name and authority of Jesus Christ the Lord of glory this great and dreadfull imployment of the Ministry which Angels would not undertake without they were sent nor if sent without some horror Onus opus iâ—sis angelicis formidandum humoris Betn 2 Cor. 2.16 Who is sufficient for these things i. e. to speak the word of God as of God in the sight of God in Christ i. e. of sincerity 2 Tim. 2.4 2 Tim. 4.13 14 15 16. Acts 4.19.20 The Epistle of Paul to Tim. and Tit. are the constant Canons and divine injunctions for the succession of Ministerial power by way of tryal imposition of hands prayer c. To which no earthen vessels are of themselves sufficient but through the grace of God they are made able and faithfull 1 Tim. 1.12 and being such are both successefull and accepted while they give themselves wholy to this work not entangling themselves with other incomberances but devoting the whole latitude of time parts studies gifts to this business of saving souls and this not in popular and precarious wayes or only upon grounds of charity but with all just confidence of having that authority with them as well as necessity upon them which makes them bold in the Lord that they cannot but speak the things for which they have received power and commission from Christ by the Ordination and appointment of the Governours and guides of the Church who formerly had received the same power To which none can without high impudence blasphemy and impiety pretend who are conscious to themselves to have received no such authority from Christ either immediatly or in that one mediate way of successive ordination by which he hath appointed it to be derived to posterity which I have already proved cannot by any shew of Scripture no more than in any way of reason and order becomming Religion be found to have any other way than by those that are in orders as Ministers neither is it intrusted with the community of people among Christians nor left to every private mans pleasure As then some men are duly invested with power ministeriall 7. None can be true Ministers but such as are rightly ordeined both to act in this power and to confer it to others after them and these only are commanded by the rule of Christ by their duty or office and by all bonds of conscience to make a right use of this peculiar and divine power for the Churches good So are all other men whatsoever not thus duly ordeined and impowred though never so well gifted in themselves forbidden under the sins of lying falsity disorderly walking proud usurpation and arrogant intrusion of themselves into an holy office uncalled and unsent either to take this office and Ministry of holy things on themselves or to confer the power which they never received on others which neither Melchisedeck nor Moses nor Aaron nor Samuel nor any of the Prophets nor the Lord Jesus Christ nor the blessed Apostles Heb. 5.1 Every high Priest taken from among men is ordeined for men in things pertaining to God c. 4. No man taketh this honour to himself but he that is called of God as was Anon c. 5. Christ also glorified not himself to be made an high Priest c. nor any Evangelist or any true Bishop or Presbyter nor any holy men succeeding them did ever take to themselves either as to the whole or any part of that power and Ministry not so much as to be a Deacon but still attended the Heavenly call and mission either immediatly Luke 12.42 Who then is a faithfull and wise Steward whom the Lord shall make ruler over his household to give them their portion in due season 43. Blessed c. 1 Tim. 3.15 If I tarry long that thou mayst know how thou oughtest to behave thy self in the house of God c. which was confirmed by miracles and speciall revelations or predictions or mediatly in such an order and method of succession as the Lord of the Church who is not a God of confusion hath appointed and to this day preserved who otherwayes would have left his Church short of that blessing of orderly Government and Officers appointed for holy ministrations which is necessary in every society and which no wise man that is Master of any Family doth omit to appoint and settle especially in his personall absence where he governs by a visible derived and delegated authority given to others as Christ now doth his Church as to the extern order and dispensation of holy things Peoples duty The duty of all faithfull people in which bounds their comforts are conteined are no less distinct and evidently confined Quomodo valebit homo secularis sacerdotis magisterium adimplere cujus nec officium tenuit nec disciplinam agnovit Isid Hisp off l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lay man is bound up by Lay commands to keep his rank and order Cl. ep pag. 53. Nor can saith he the Presbyters be cast out or degraded without a great sin Pag. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Exors officii exors solatii praemii Is Hisp Matth.
Cyclopes Non tam spectandum quid agat quisque quam quo ordine nec tam quo animo quam quâ disciplina Ep. Wint. Andrews Ordo postulat ut virtute eminentiores sint loco superiores qui habeant rationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 1. V d. Clem. Ro. Epist ad Corinth Numb 11.17 they cannot but daily see a necessity of exact order and distinct power which must be observed among themselves as soldiers without which Armies will be but heaps upon heaps confused crouds and noises of men if any one who fancies his own or an others sufficiencies shall presently usurp the power and intrude into the office of Captain and Commander whose work is not onely to use a few good words now and than but to fight valiantly and yet to keep both himself and others in good order No less is order necessary to the Church in its Societies over which able and fit Ministers duly placed have not onely the work of Preaching lying on their Consciences which requires more than ordinary and vulgar abilities but they have many other great and weighty affairs which they are to discharge both publickly and privately as workmen that need not to be ashamed as those that are meet instruments and workers together with God and Christ in the great work of saving souls to which if onely memory and a voluble tongue and an oratorious confidence would have served there needed not so great preparations and power of the Spirit from on high to come on the Apostles which not onely furnished them with Matter what to say and Languages wherein but with just and full authority to preach Christs Gospel in Christs Name and to settle a like constant Authority Order and Power Ministerial in all Churches for holy Administrations putting upon their Successors whom they ordained in every place as the spirit of Moses was put on the seventy Elders of that Spirit that is of that same power Ministerial which they had immediately from Christ Nor was any one not rightly ordained antiently esteemed as any Minister of the Church nor any thing he did valid nor were any that adhered to such disorderly walkers and impostors ever reckoned among good Christians or as sound Members in the Church Cypr. Epist 76. De Baptisandis Novatianis ad Magnum Novatianus in Ecclesia non est nec Episcopus â—â—mputari potest qui Evangelica Apostolica autoritate contempta nemini succedens à se ipso ortus est Habere enim aut tenere Ecclesiam nullo modo potest qui ordinatus in Ecclesia non est Quomodo gregi Christi annumerari potest qui legitimum non sequitur pastorem quomodo pastor haberi debet qui manente vero pastore in Ecclesia Dei ordinatione succedanea praesidente nemini succedens à seipso incipiens alienus sit dominicae pacis divina veritatis inimicus As Saint Cyprian most eloquently and zealously writes concerning Novatianus who usurped the office of a Bishop and Pastor among some credulous and weak people despising the Ordination of the Church How can he be counted a Bishop or Minister in the Church who thus like a Mushroom grows up from himself How can he have any office in the Church who is not placed there by the officers in the Church which hath ever had in it true Pastors who by a successive Ordination have received power to preside in the Church He that sets up of his own new score and succeeds none formerly ordained is both an alien to and an enemy of the peace and truth divine Nor can that sheep be reckoned as one of Christs flock who doth not follow a lawfully ordained Pastor Thus Saint Cyprian a Learned holy Bishop and after a Martyr for Christ testifies the sense of the Church and all true Christians in his time who flourished in the third Century after Christ I will onely adde one place more out of Tertullian Tertul. lib. de Praescrip adv Haereses Edant Haeretici origines Ecclesiarum suarum evolvant ordinem Episcoporum suorum ita per successiones ab initio decurrentium ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis virâ— qui tamen cum Apostolis perseveraverint habuerit autorem antecessorem Hoc enim modo Ecclesiae Apostolicae tensus suos deferunt Sicut Smyrnaeorum Ecclesia habeus Polycarpum à Johanne Collocatum resert Sicut Romanorum Clementem à Petro Ordinatum c. Traditionem itaque Apostolorum in toto mundo manifestatam in Ecclesia adest perspicere omnibus qui verè velius audere Et habemus enumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis successores eorum usque ad nos Quibus etiam ipsas Ecclesias remittebant suum ipsorum locum Magisterii tradentes Qui nihil tale cognoverunt neque docuerunt quale ab his deliratur Irenaeus lib. 3. cap. 3. De iis quâ— decedunt ab Apostolica Successione who lived before Saint Cyprian in the end of the second Century whom Cyprian usually called his Master for the learning warmth force and eloquence which were in his works till his defection Let these new Masters saith he and their Disciplies set forth to us the Original of their Churches the Catalogue and Succession of their Bishops and Ministers so running upward without interruption that it may appear their first Bishop or Presbyter had some Apostle or some that persevered with the Apostle for their predecessor and ordainer For thus the true and Apostolically planted Churches do ever make their reckonings as the Church of Smyrna had their first Bishop Polycarpus placed among them by St. John the Apostle So the Church of Rome and Antioch had their Pastors or Bishops setled by the Apostle Peter Thus Tertullian and with him Irenaeus and all the antients who sought to keep the unity of the Spirit and the bond of peace Eph. 4.3 The purity of doctrine and power of holy Discipline in the Church of Christ These holy men never dreamed of Self-ordainers or of gifted yet unordained Ministers nor did they own any Christians in Church Society or Ecclesiastick Order and holy Communion where there was not an evident distinct and personally demonstrable Succession of Bishops Pastors and Teachers in Ministerial Authority so constituted by holy Ordination lineally descended and rightly derived from the Apostolical Stem and the Root Jesus Christ. Nor is this so divine an Institution so solemn an Ordination 17. Peculiar Officers as Ministers most necessary for the common peoples good as to Religion so sacred a Mission and so clear and constant a Succession of Ministers whose office it is to bear witness of the Name of Christ in his love and sufferings and merits to the end of the World till the number of Saints be perfected till the work of the Ministry is finished and the Body of Christ his Church fully edified Eph. 4.12 This I say is not of more concernment
that Ministre which is most dâ—e and necessary for their souls in times of dâ—nger and persecution unless the office be suppliced by some fit Ministers while others by consent or lot fly to preserve a stock of Bishops and Ministers and of absolute necessity or destitution where Christians already baptised and believing cannot have a Minister in a regular way I leave to Gods direction and his speciall dispensation who in Cases extraordinary may extraordinarily manifest his pleasure I am sure in the hottest Persecution which worried and scattered the flock of Christ when it was most innocent the sheep neither chose nor followed any other Shepheards than those which St. Austin calls most necessary for the Church without which it cannot subsist of whose Ordination and due authority they had assurance by constant Succession and according to the true pattern in the Mount but they chose rather to supply the necessitated absences of their true Ministers Bishops and Presbyters by prayer fasting meditation reading Christian conference and mutuall exhortation than to set up among themselves any Minister by their own power of popular Ordination Yea as the Jews would have done in the defect of holy and Consecrated fire Christians rather contented themselves with the Vote and desire or purpose of Sacraments without the actuall perception of them or any other fruits proper to the Ministeriall function and power rather than offer with strange and unholy fire where they could not have those Ministers whose lips had been touched with a ceal from Gods altar that is ordeined by a right Consecration which holy fire hath never yet been quite put out in the Church of Christ nor ever will be however some mens petulancy and presumption seeks to spit or piss it out by their irreligious ingratefull and contemptuous carriages against the office and due Succession of the Ministry Humble and wise Christians willingly look back to the Rock whence they were hewen and the pit whence they were digged There they discern Mat. 28.19 Go therefore and teach all Nations c. Joh. 20.21 As my Father sent me even so send I you Is 65.1 Sub assistentis plebis conscientia Cyp. That it was not the people who made to themselves Ministers but Ministers sent by Christ and the Apostles every where made people Christians They that sate in darkness had light brought to them and were found of God by his messengers as Shepheards sent to the lost sheep who sought not after God That the holy succession of Ministeriall and Church power is indeed for the peoples good and ought in some cases be carried with the peoples approbation but it is not at all from the peoples pleasure will or vertue That Jesus Christ the Apostles and all after Churches ever carried this Ministeriall and Church power in another way distinct and apart from the people yet most convenient for them and most agreeable both to right reason and to the order and honour of true Christian religion which requires that holy things be done with all beautys of holiness by able and wise and worthy men to choose and appoint or ordein whom supposes as able at least if not abler than they are to judge of them yet meer abilities as I have shewed will not serve neither to give to others any commission as Ministers of holy things unless the givers have first a grand Commission or power of so doing committed by others to them which carries the strength of an originall divine Authority ascending to christ Which power especially as to Ordeining of fit Ministers being thus severed from the people for 1600. years without any complaint made by the faithfull or claim of right by reason or religion there is no cause Christians should now listen to that fury folly and faction which would lay all in common since nothing is brought by these Commoners to repeal the first divine enclosure of it by the Institution of Christ or to take away the prejudice of so many Centuries peaceable possession as a peculiar to the Church Officers those of the Ministeriall Function In which there hath never been any cessation or interruption as to legitimate succession and constant Ordination Not that we deny for any thing shall be granted to faithfull Christians People least able or fit to make or Ordein a Minister which is for their good but that Christians of a particular parish or Congregation may if they have not otherwayes tyed themselves and restrained things by Laws with are the publiques and so the Peoples consent as here for the most part in England it was they may orderly choose and desire such a man to be made a Minister or Bishop and to be over them in the Lord as the people of Millan did St. Ambrose yet a Lay-man and Magistrate Yet this is only so far as first to recommend him to those who have power to ordein him a Minister of the Catholick Church of Christ next to acknowledge that power and office Ministeriall to be rightly in him as conferred to him by just hands They may choose him thus Ordeined to exercise his Ministry and Office by particular care mutuall relation and joynt consent among them But still this is as far from any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some interpret it as amounts to peoples giving Ministeriall power or Orders as it is from Souldiers giving a Commission when they only present by way of Commendation and Petition a worthy person to the Generall or Commission officers to be made their Captain which neither his worth nor their willingness makes him to be without express Commission from the Generall under his hand and Seal Nor is this any thing to the diminution of peoples rationall or religious liberties as Christians or men which regulations and restraints they may not grudge to suffer if Christ will have it so as in this his will and command is most clear but it is a fruit of Christs wisdome and care for the faithfull peoples good to avoyd infinite inconveniences and confusions which constantly and unavoidably attend all things that are transacted or touched almost by the common peoples hands and heads who though they mean and begin well as the Sea by modest lickings and slidings over the banks which afterward its fury overbears with horrible inundations yet are they never to be trusted with any thing which a wise and good man would have well done As then we see no Church power especially as to Ordination and Ministry is naturally in Christian people In causis fidei vel Ecclesiastici muneris cum judicare debere qui nec munere impar est nec jure dissimilis constantur assero Dictum Imperat Valentini patris quod Ambros vehementer laudat l. 5. Ep. 32. who must be considered after their Ministers in time and that order of nature which is between Effects and Causes Children and Fathers being first made Christians by Ministers whom they never Ordeined nor so much as dreamt
unworthily or unduly Ordeined are like sleight and ill built ships which endanger the loss of themselves and all those that are embarqued in them and put to Sea with them Miscarriages in the matter of ordination of Ministers are to the unspeakable detriment and dishonour of Religion as unskilfull cowardly or perfidious Officers are to Armies I shall never hope to see the Church flourish or truly reformed untill this Point of right Ordination of Ministers be seriously considered of and duly restored to its Pristine honour and excellency when to Ordein Ministers for the service of the Church Oâ—ortet Ecclesiae Epis ministrum Christi esse formam justitiae sanctimoniae speculum pietalis exemplar veritatis doctorem fidei defensorem Christianorum ducem sponsi amicum cui ille irascitur Deum sibi iratum non hominem sentiat Bern. ad Eng. l. 4. was not to prefer men to a Benefice so much as to recruit Christs regiments to strengthen his forces to fortifie the Church and true Religion with most vigilant Watchmen and valiant Champions whose care was on every side to defend the Flocks of Christ against all enemies which were to be as the Cloud or Pillar of fire both lights and guards to Christians upon all occasions who made conscience to live with to suffer with yea and to dy for the sheep as good Shepheards Such men only are fit to be Ordeined Ministers such Ministers ought to be prayed for highly prised and perserved in the Church by all that desire to transmit any thing of true Religion to Posterity nor was the Church of England or yet is destitute of such Ministers both duly and worthily ordeined to the service of Christ and this Church To abolish this order or to usurp to undue hands or to contemn this Sacred and right Ordination which sends forth able Ministers in Christs way can be no other but a most cruell and detestable sacrilege far worse than that of robbing the Church of its maintenance for such Ministers Cyprian reproves Novatus a factious Presbyter Quod Felicissimum satellitem suum diaconum suum constituit neâ— sciente nec permittente me sola sua factione ambitione Acts 8.18 All undue Ordination is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. profanum detestandumque ludibrium Bâ—s both as preaching and ruling well wich yet is a sin of so deep a dy that no Niter can cleanse it being seldome ever pardoned because seldome repented of so as to make a â—ust restitution without which repentance is never true Yea for any Laymen in a brutish violence and meerly by Ppular insolency to arrogate this power where it is not or to abrogate it where truly it is is a sin of a more heynous nature than that of Simon Magus was who had so much of civility justice and good manners as to offer money for a part of the miraculous and Ministeriall power It is indeed no other than a Cyclopick fury and unwonted barbarity ill becomming any sober or civilized Christians thus to wrest the keys of Gods house out of the hands of those Stewards with whom the great Master Christ hath specially intrusted them for the right Oeconomy and dispensing of all holy Mysteries and Institutions And when such rude and unruly fellows have thus insolenced these Officers of the Church and bound their hands how comly will it be to see the keyes of the kingdome of heaven Ischyras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-ordeined or only by Rolâ—thus a Persbyter Hence Athanasius Apol 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pro. 20.23 managed or committed as it were to Boyes to Pages and Laquies to weak mean mechanick ignorant dissolute and riotous wretches who not conscious to any true Ministeriall power or just authority in the Church can never make conscience of doing any holy Ministerial duty to which they are most unfit never caring how prodigall they are of the truth and honour of Religion of their own or other mens souls It being a sport to such proud and spitefull fools to do wickedly to speak prophanely and to live disorderly in the Church And not content to commit a rape upon true Religion and the holy orders of Christs Church as Absalom did on the house-top before the Sun and all Israel they will further in time justifie the flagitiousness of their villanies as if the zeal they had for true Religion provoked to such outrages these pestilent pandars for errors and all licentiousness with their followers who must presently all turn preachers though never duly Ordeined nor fit ever so to be yea their arrogancy makes them ordeiners too of whom they please to set up to minister to their extravagant lusts and follies which makes them many times much fitter for the flocks or cages than for the pulpits These will surely come at last as much short of the happy effects of true Ministers as they are far from that holy power of right Ordination which I have proved to be from Christ and the Blessed Apostles rightly derived to us by the constant Custome of this and all Churches and this not as a cypher or meer formality but as of sacred Institution so of reall and excellent efficacy and divine vertue in the Church where duly used and applyed Which was that I had to prove against the scurrillous objections of those that seek to despise and destroy the whole Function Ordination and divine authority of the Ministry of this Church Reader the Reason why the Folios of this Book do not follow is because the Copy for Expedition was divided to two Printers Of speciall Gifts of the Spirit pretended beyond Ordinary Ministers ANother great Calumny 3. Calumny or cavill That the Ministers of England have not the Spirit to which their Adversaries pretend highly urged by their Adversaries against the true Ministers of the Church of England whose due and right Ordination I have vindicated to be as Divine so both Necessary and Efficacious is as a forked arrow sharpned with Presumption and Prejudice On the one side an high esteem and confidence which they have of themselves and a very low despicienty of all Ordained Ministers on the other side even in that which is the highest honour of Man or Minister while these Anti-ministeriall Adversaries pretend That the Ordained Ministers have not the Spirit of Christ nor can or ever doe Pray Preach and administer holy things by the Spirit which these new Modellers challenge in such a plenary measure and power to themselves that they justifie their want of ordinary abilities and endowments by their needing none Excusing their not studying or preparing for what they utter by their being specially Inspired Colouring over their well known idlenesse ignorance illiteratenesse and emptinesse by the shews of speciall Illumination sudden Inspirations and spirituall Enablements Which they say they have far beyond any Ordained Ministers And this by the Spirit of Christ which is extraordinarily given to them which suddenly leads them into
fail in the matter of a Church the faithful and holy Thirdly In the essential Form an explicite Covenant or Church agreement to serve the Lord in such a way Fourthly and lastly In our chusing ordaining and appointing Ministers and other Church Officers In whom they say Church power is onely executively as to the exercise or dispensation but it is primarily and eminently in that Body of the people never so small which is so combined together Yea they complain that we in England have neglected and deprived the people of that glorious power and liberty by which every Christian is to shew himself both King and Priest and Prophet Thus the Tabernacles of Edom and the Ismalites Psal 83.6 7 8. Nunquam deorunt hostes ubi adest ecclesia nec inimici ubi veritas agâ—â—scitur Tert. of Moab and the Hagarenes Gebal and Ammon and Ammaleok the Philistims and they of Tyre Assur also Men of our own Tribes all conspire against the true Religion the antient orders and holy Ministry of the Church of England And finding this Church forely torn bruised and wounded they either leave it and its Ministry to die desolate by separating wholly from them or else they seek by their several instruments of death wholly to dispatch it as the Amalekites did King Saul But blessed be God though this Church and its true Ministers be thus afflicted and persecuted yet are they not quite forsaken of God or of all good Christians 2 Cor. 4.8 9. Though we be cast down yet we are not quite destroyed There want not many sons of Sion to mourn with their Mother and to comfort her if they cannot contend for her Although the Lord is righteous Lam. 1.2 Isai 30.19 who hath smitten us and to whom we will return and wait till he be gracious to this Church Yet these sons of Edom our unnatural Brethren Micah 7.8 9 19. are very injurious and uncharitable who seek to enflame the wrath of God more against her rejoycing in her calamities and crying now she is faln let her rise up no more But the Lord will remember his compassions of old which have not failed and will return to build her up nor shall this furnace of affliction be to consume this Reformed Church but onely to purge her from that dross which she had any way contracted As to these mens first quarrel 17. Of Religion as established and protected by Laws in England against the frame of our Church and Ministry as setled and defended by Civil Laws and Politick Constitutions They seem in this rather offended at the clothes and dress or the defence and guard than at the body and substance of the Church Possibly they are angry that they had not power or permission sooner to deform and destroy that flourishing polity of this Church which by the princely piety of nursing fathers and mothers hath been so long preserved to the envy of enemies and admiration of friends We never thought that any civil sanctions which were in favor of our Reformed Church Religion and Ministry ever constituted the Being of our Church which is from Christ by the Ministry but they onely established and preserved it in its Ministry and polity from those abuses and insolencies to which we see them miserably exposed if they should want Magistrates to be protecting fathers and indulgent mothers to them Every rude and unclean beast delights to break in and waste the field of the Church when they see the fence of civil protection is low But this defence and provision made for this Church and its Ministry by Humane Laws doth no more lessen the strength and beauty of it than the Laws for property and safety do diminish any mans wisdom valor or care to defend his own Christians as men ought to be subject to Magistrates as men although they were Heathens Rom. 13. 1 Pet. 2.13 Tit. 3.1 Hereticks or Persecutors that so in honest things they might merit their civil protection How much more as Christians ought they to be subject to Christian Magistrates that are Patrons and Professors of true Religion Isai 49.23 Whose civil protection and government is so far from being a blemish to it that is the greatest temporal blessing that God hath promised or the Church can enjoy in this World as it was in Constantine the Great 's time and some others after him And however we see that oft-times this sweet wine of civil favor is prone to sowre to the vinegar of factions even among Christians And the honey of peace plenty and prosperity easily turns to pride envy anger ambition and contention through the pravity of mans nature who contrary to the temper of the most savage beasts grows most fierce and offensive to God when he is best treated by him * Omnia comprebantur sactionibus seditionibus querelis odiu invidiis Suspi Sever. de sâ—â— tempor Epâ—s Presbyteris Hist Pace ecclesiis undique concessâ caepit invidia totius orbis communis inimica in media episcoporum frequentia tripudiate Eus in vit Const lib. 2. c. 60. as Eusebius and Sulpitius Severus tell in their times Yet we must not refuse or cast away all good things because evil mindes abuse them much less may we mistake the Being of a Church for its well-being That cannot turn in any reason to this Churches reproach which was the favor of good men and Gods indulgence to this Church Nor do we think these querulous Obâ—ecters are therefore like to be by so much the sooner weary of their new ways by how much they more enjoy connivance protection or countenance from any men The obtaining of which is the thing they so much court and solicite Sure the shining of the warm Sun on men need not make them therefore ashamed or weary of Gods blessing 18. The matter of a Church Saints 2. As for the matter of a Church which those Obâ—ecters say must be onely Saints in Truth as well as shew denying ours to be such I answer We wish all our people were such Saints as are formerly described in truth and power we endeavor to make them such as far as the pains prayers and examples of Ministers may work with the grace of God 2 Cor. 6.1 But we do not think that these severe censurers of this Church of England do believe That all the Churches mentioned in Scripture which were the best that ever were consisted onely of true Saints That in Christs family did not not that to which Ananias John 6.70 Have I not chosen you twelve and one of you is a Devil Acts 5.3 Peter to Ananias Why hath Satan filled thy heart to lie to the Holy Ghost Acts 9.13 Simon Magus believed and was baptised and continued with the Apostles c. V. 23. I perceive thou art in the gall of bitterness and bond of iniquity Saphyra and Simon Magus were joyned in profession nor all those in Corinth Galatia Laodicea and the rest
soul and body make a true man Essentials of a true Church in England 1 Tim. 6.3 It is well some of their charity is such that they allow us for they cannot shift it thus much First That we have the onely true ground and sure rule of Religion the written Word of God that beyond this we hold nothing as a matter of faith or Christian duty Secondly That we celebrate the holy Sacraments according to the sum and substance of the divine Institution Thirdly That our conversation aims to be such Phil. 1.27 as becomes the Gospel in all maner of holiness to the saving of our own and others souls What can these Aristarchusses carp at in the ground of our faith the Scriptures the Seals of our Faith the Sacraments the life of our Faith 1 Pet. 1.9 holy conversation and the end of our faith the salvation of our souls Is it not strange That all these sweet and fair flowers of Christs planting and watering should grow so well in that which some call Babylon in Antichrists Garden or on the Devils dunghil That it should be no true Church of Christ which owns nothing for Religious but what is according to the truth of Jesus either commanding or permitting instituting or indulging of pious necessity or of prudent liberty We should put these rigid Catoes too much to the blush for â—heir unnatural ingratitude to the Ministers and Church of England if we should ask them Whence they had this privilege by which they own themselves to be Christians whence this power to cast or call themselves into Bodies or Churches as Believers which is by them presupposed whence they had till of late years their instruction for the most part in the knowledge of Jesus Christ Sure these holy leaves or fruits grow not but in the Pale and Garden of the Church of Christ not in our own rude mirdes and untill'd natures not among desolate Indians obstinate Jews oâ— barbarous Turks and not often in private closets and corners which nourish a neglect and contempt of Publick Ordinances But if these men were self-taught and converted yet sure not self-baptized too nor their Teachers self-ordained too If they had nothing of their Christianity from the Ministry of the Church of Englandâ— It is no wonder they prove such Scholars such Christians and such Preachers as some of them seem to be having been their own Masters Ministers and Baptizers They are indeed onely worthy of themselves and of wiser mens pity For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retreat 24. Of pretensions to be above any Ministry as taught of God immediately or reserve of some men by which as Eaglets they would seem to soar out of sight and to build their Nest on a Rock that is higher than our ordinary Reason Religion and Experience can reach as if they were immediately inspired specially called and taught of God baptized by his Spirit without any Minister or outward Ministry they must give us leave not to believe them upon their bare word which hath not always been so sure till they demonstrate and prove it better by Gods Word and their better maners For which we will give them time enough Mean while we are sure the best Christians among them were made such by the ordinary Ministers of this Church and these made Ministers by no other means but that Ordination derived from and ascending up to the blessed Apostles whom Christ first chose to be Disciples and after ordained and sent them as Publick Ministers not onely as to personal discharge but as to successional descent These were Eagles indeed who flew high in their knowledge and piety yet stooped low in their humility and charity Those others of a new brood are more like yong Cuckoes which devour the Bird in whose nest and by whose fostering they were hatched Some of them have knowledge I would they had more humility and charity they would not disdain to own the parents that begat and educated them even this now so poor desolated beaten torn and wasted Church of England and its Antichristian Ministers as they please to call them Be it so some mens tongue is no slander If we neither adde to nor detract from the Scriptures as Jews Papists and Euthusiasts do If we erre in no fundamentals of faith or maners if we refuse no duty divinely required if we allow no error in our selves or others if we drive on no worldly designs injuriously or hypocritically but study to approve our selves in all godliness and honesty with meekness of wisdom to all men we need no more fear the drops of peevish tongues or dashes of malicious pens as to the honor and comfort of being a part of the true Church of Christ than a cloth dyed in grain need to fear stains by the aspersions of dirt cast on it by unclean and envious hands 25. Of the power of the People in Church affairs 4. But it is objected against us in England That neither Church nor Minister of England did or do own that high and mighty principle of all Church power which some call The People Answ True indeed Although we highly love and esteem as Brethren the faithful and humble people for whom Christ hath died yet we are not of so spungy and popular a softness as to own any part or Congregation or Body of People to be the original or conduits of any Spiritual or Church power which no learned and wise men ever esteemed to be Popular or Democratical but rather an excellent Aristocracy where many able men were in Counsel and some one eminent in order and authority among them We do not dig or descend to these low valleys for these holy waters nor do we seek for the flowings of it through such crazy and crooked pipes nor do we hope to draw it forth out of such broken Cisterns which can hold no such waters We have them from higher fountains and derive them in straiter channels Matth. 28.19 and conserve them in fitter vessels than the vulgarity of even honest Christians can be presumed to be That is from the ordinary Power and constant Commission which from Christ was derived to the Apostles Matth. 16.19 Matth. 18.18 John 20.23 and from them to their Successors in their ordinary Ministry and Church power in after ages who had this peculiar power of the keys of Heaven to binde or remit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere cum imperio pastor inde ut princeps To feed and rule Revel 12.5 19.15 Acts 20.28 1 Pet. 5.2 Vulgus ex veritate pauca ex opinione multa aestimat Tul. pro. Ros Com. to gather to guide to feed and to govern the several parts of the Church in Christs stead and name orderly committed to them People may rudely wrest these keys out of true Bishops and Ministers hands but it is evident they were never committed to them by the great Master of the House Jesus Christ nor do they
16.18 Eph. 2.20 Heb 6.2 in the order of Christs Church which are diligently to attend humbly to obey Heb. 13.17 thankfully to own respect love esteem and honor 1 Cor. 9.11 1 Thes 5.12 13. liberally to requite the doctrine and labors of the true and faithful Ministers 1 Tim. 5.17 who are thus over them in the Lord in a right way and succession of Ministeriall Office divinely instituted and constantly derived authority In the perpetuating of which to so many centuries of years since Christs Ascension by lawfull and uninterrupted succession in his Church the power and providence of God is not less remarkably seen than in the preservation of the Scriptures amidst all persecution confusions and variations of humane affairs Also the love and care of Christ to his Church the fidelity of his promise is evident being no less made true to the Ministry than to the whole Church to be with them to the end of the world and by the Ministry that is made good to the whole Church that the Gates of Hell shall not prevail against the foundations of the Church which are laid upon the writings and by the labours of the Prophets and Apostles and after them still layed and preserved by able faithfull and ordeined Ministers The consecrating or ordeyning of whom by the Imposition or laying on of hands in a continued succession for the good of the Church is reckoned by the holy Author of the Epistle to the Hebrews among the principles and foundations of Christian Religion joyned with doctrines of Faith Repentance Baptism Resurrection and eternal judgement for other meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands I find not by Scripture practise or the Church afterward so clear and constant as this in Ordination to an holy Ministry Nor can Confirmation be rightly done to the Baptised and Catechised but by those who are ordeined That to deny the Ordination and due succession of Ministers by which to carry on the work of Christ in his Church or to seek to overthrow it in any Church is all one as if men should deny those grand and fundamentall points of Faith Repentance Resurrection and judgement to have been taught by Christ or Baptism to have been instituted that to overthrow and abolish the constant Ministry and Office in the Church can be the design of none but those who care not to turn Infidels and to live in all Atheistical profaness If then there be any force or authority from Scriptures as the Oracles of God to prove by precept institution or example the religious necessity of any peculiar duties or holy Offices and divine Ministrations by which men are made Christians and distinguished as the Church of Christ from the world if the Preaching the word of life the teaching of the histories the opening of the mysteries the urging the precepts the denouncing of the terrors the offering the promises the celebrating the Sacraments the binding to wrath and shutting up to condemnation all unbelievers and impenitents the loosing of penitents and opening Heaven to them by the knowledge of Law or Gospell if these or any other holy ministrations be necessary not to the well-being only but the very being of a Church Christian Sure there there is as I have shewed no less strength pregnancy and concurrent Scripture clearness to convince and confirm the peculiar office divine power and function of the Evangelicall Ministry Without which all those ministrations must needs have ceased long agoe as to any notion or conscience among men of holy divine and Christian that is the appointments institutions messages or orders of Jesus Christ which could never carry any such marks of divine credit and authority meerly from vulgar credulity and forwardness of reception or from generall common talk and tradition among men if there had been no peculiar men appointed by God in his name and by his Commission to hold forth to the world this great salvation to convince or convert or leave men without excuse As there can be no valid message autoritative Embassie credible assignment or conveyance of truth promise command duty comfort bounty or love to others where there is only a generall fame and unauthorised report without any speciall Messenger Embassador Assigner and Conveyer to the authority of whose speech and actions or conveyances not any mans own forwardness nor others easiâ—ess and credulity doth suffice but some peculiar characters Seals and evidences by letters of credence or other sure and known tokens of a truly assigned and really derived authority do give ground to believe or power to validate what any man so performeth not in his own name or for his own interests but to an others who principally employs him and who only can make good what he so far promiseth or declareth or sealeth as he hath commission and authority from another so to do No man that speaks or negotiates in anothers name especially in matters of great consequence of as high a nature as life and death can expect to be believed by wise and serious men and that they should accordingly order both their affections and all their affairs unless they saw the marks of infallible authority far beyond the confidence of a trivial talker and a bad orator In this point then of a peculiar office and function of the Ministry Evangelical which is divinely instituted in which some men are solemnly invested by which all Religion is confirmed and preserved to the Church We have not onely full measure from Christ himself and heaped up by Apostolical precept and example evidently set forth in the Scriptures and pressed down by after Histories of the Church in a constant succession but it is also running over by those necessary accumulations which all right reason order and prudence do liberally suggest both in the Theory and the Practick 8. The peculiar Office of the Ministry confirmed by Reason For first no man by any natural capacity or acquired ability as a reasonable Creature is bound in conscience to be a Minister of the Gospel and holy Mysteries to others for then all men and women too ought to be such or else they sin Secondly Nor yet by any civil and politick capacity as living in any Society or City can any man be obliged to direct and guide others in the things of God since that relation invests no man in any civil power office or authority until the supreme fountain of civil power calls him to the place and endues him with such power much less can it put any into an authority which is divine spiritual and supernatural to act as in Gods and Christs name and to higher ends than humane 3. Nor thirdly doth any rel gious common capacity as a believer or a Christian or as endued with gifts and graces furnish any one with Ministerial power and lay that duty on him for then every Christian great and small yong and old man and woman 1 Cor. 12.25 29. Are all Apostles are
is among us not so much a famine as a surfet of the Word and knowledge which hath here been as the waters of the Sea Hab. 2.14 disdains those shores of order office and duty which the Lord hath set for its bars and bounds in his Church Christians in many places having had great fulness are come to great wantonness and the enemies of the Ministry The greatest enemies of Ministers make them most necessary and Reformed Religion in this Church are not such as have been kept meager and tame with emptiness and ignorance but such as have been pricked with provender high fed by an able and constant Ministry These are grown to such ferocious spirits like pampered horses whom no ground will hold daily neighing after novelties rushing upon any adventures and impatient to bear those Ministers any longer by whose bounty they have been so liberally nourished with all means of knowledge preaching conferring and writing These now affect high racks and empty mangers subtilties rather than solidities and novelties more than nourishment yea they are become the rivals of their Ministers and und rtake like Balaams Beast to teach their Masters not onely speaking with them but against them yea seeking to cast them quite off lifting up their heel against them and trampling their feeders under their feet Thus having either got the bridâ—e between their teeth or having cast quite off their neck the reigns of Order Government and Discipline in Religion Psal 32.9 they are become like Horse and Mule without understanding without gratitude civility and common humanity so far they are from sober piety Running furiously without their guides wantonly snuffing up the wind and proudly lifting up themselves in their high crested opinions and presumptuous fancies of notions gifts prophecyings and inspirations Glorying in this riotous liberty and mad frolicks of Religion which all wise humble and holy Christians know are not more unworthy of and uncomfortable to all good Ministers who taught them better than they will be most dangerous destructive and damnable to those men themselves who proudly affect those ruder and dangerous follies in the Church of Christ who cannot either they or their posterity be ever so safe as in Christs way at his finding and under his custody where with holy and just restraints becoming Reason Order and Religion there are also the most ingenuous liberties and the most liberal fruitions Wandering prodigals in Religion who forsake the order and regularity of their Fathers house which is full of bread will soon be reduced to a morsel of bread And we see already such as have in their pride and disdain most forsaken the true Ministry are come by their riotous courses to feed on husks and from the harlotry of their wanton and fine opinions to consort with swine having hired out Luke 15. and enslaved themselves to all rude unjust and profane designs or else wallowing in filthy and sensual lusts which makes them sin against Heaven and Earth and be no more worthy to be called the sons of God or the children of this Christian Reformed Church So that we evidently see That those men fight against God against Christ Jesus against the Reformed and Christian Religion against the Word of God which is the standard of Religion against the Unity Order and Cathol ke conformity of the Church of the Christ in all ages against the future Succession of Religion against their own souls against their posterity against the common good of all mankinde and all such as may want and enjoy the inestimable blessing of the Gospel who ever fight against the holy office divine authority necessary duty sacred dignity and constant succession of the Evangelical Ministers and Ministry without which the Church of Christ like a Field or Garden without diâ—igent and daily Husbandmen and Gardiners would long ago have run to waste and been over-run with all maner of evil wâ—â—d which grow apace even in the best Plantations if God in his wisdom and mercy to mankinde and to his Church had not appointed some men as his Ministers to take care from time to time that the field of the Church be tilled in every place that the Garden be weeded and the vineyard fenced and this especially for their sakes who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most of men whose cares and burdens of life or whose dulness and incapacity or whose wants and weakness or whose lusts and passions would never either move them to or continue them in any way worthy the name of true Religion if God had not sent and ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cryers 1 Tim. 2.7 Praecones vel Caduceatores Heralds and Ambassadors to summon invite and by pious importunity even compel men to come into the ways of true piety and happiness which being not onely far above sinful flesh and blood but quite contrary to them had need have a Ministry whose authority for its rise assistance and succession should be beyond what is of humane original and derivation which who so seek to oppose destroy or alter will certainly bring upon themselves not onely the guilt of so high an insolence against Christ and injury against this Church but also will stand accountable to Gods justice for those many souls damnation whom their vanity and novelty have perverted and destroyed both in the present age and after generations for want of true Ministers These first weapons then which the Adversaries of the peculiar Calling of the Ministry hoped to finde in the Armony of Scripture or Right Reason whereby to defend their own intrusion and to offend that holy Function and divinely instituted Succession are found I think to have as little force in them to hurt the Ministry or to help the enemy 1 Sam. 17. as Goliahs Shield Helmet Sword and Spear had either to injure David or secure himself yea we see those smooth stones those pregnant and piercing Authorities of many clear and concurrent Texts of Scripture both for precept and example which I have produced according to right reasoning from Jesus Christ and the blessed Apostles To which the Catholâ—ke practice and custom of all Churches in after times is as a sling directing them more forcibly and firmly against the brazen foreheads of those Anakims that oppose the Ministry All these together are sufficient to prostrate to the ground their proud height and to put to flight that uncircumcised party who have defied and seek to destroy the hoâ—y Ordination of Evangelical Ministers whose poor and oppressed estate although it may now seem but as little David with his Scrip and Staff in the eyes of self-exalting adversaries who despise and curse them in their hearts yet these may finde them to come in the Name and Power of the Lord sent by Gods mission furnished with Christs commission and appointed by the Churches due Ordination to be Leaders Rulers and chief Officers in the Church Militant under His Excellency the Lord Jesus Christ
Sacrament we reject together with the consequentiall Idolatry of worshiping the bread Also the sacrilege of detaining the Cup of the Lord from the people we cannot allow as being contrary both to the primitive practise of the Church and to the express command of Christ in the Institution which was after also revealed to St. Paul by Christ himself Yet still we use and observe the Sacramentall Elements with the same high estimation and veneration which pious and purest antiquity ever did bear to that Sacred mysterie how ever we forbear to use some of their expressions whose Oratory occasioned in part the after error which mistook that as spoken of the Bread in its nature which magnified it only in the Sacramentall use and mysterie which is indeed very high retaining both the Elements words and holy form which Christ instituted and Christians alwayes used not so much disputing and determining the manner of Sacramentall union as endevouring after those graces which may make us worthy Communicants and reall partakers of the Body and Bâ—ood of Jesus Christ when we do receive that dreadfull yet most desirable seal of our Faith which consigns fuller to us and confirms in us those comforts which as sinners we want and may have most really and only from Christ not by eating his flesh in a bodily and gross way with our mouths but by receiving him by a true and lively faith into our souls as he is set forth to us in the Scriptures to be God incarnate the only Saviour of the world of whose merit death passion body and blood we are by the same faith though in less degrees of strength really partakers and nourished to eternall life before we receive him in that Sacrament of the Lords Supper yea though we never should have opportunity so to receive him which is but the same object received by the same faith to the same end though in a different manner and with different degrees So for Baptism Baptism we retain the substance of that holy Sacrament as we find it in the Scriptures rejecting only those superfluous dresses of Salt Spittle Oyl Insufflation and the like which cumber and deform that duty and Ordinance but they do not destroy it nor do ever any Protestants that are of any name or honour for Religion re-baptise those who were baptised in the Roman Church Concil Laodicenum omits only the Apocal. Apocrypha Books Hieron in Prolog Galaten Josephus l. 1. cont Appio we i. e. the Jews have not infinite and diffâ—rent Books but only 22. which are justly called Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosis 5. Prophet 13. Psal 4. The rest from Artaxereâ— to these times have not the like credit because not a certain succession of Prophets The Apocryphall additions of the Romish Church to the Canon of the Scriptures we reject from being rules of faith however we approve their excellent morals And this we do upon the same grounds that the Jewish Church of old and the Primitive Christian for the most part ever did yet we retain those books as oracles of God which we have received with and from the Romish Church as of divine inspiration according to that testimony which both the Jewish and Christian Churches fidelity have given us of them The eâ—une dull and spiritless and formall devotions Prayers in a language not vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nis de Placilla orat Funcb Delinquens soli Deo cognitus de reatis nudare apud homines verecunda conscientia non cogitur Ser. 34. Chrysol So Ber. s 42. Non expedit omnibus omnia inâ—â—tescere quae scimus de nobis in Cant. Liturgies and prayers used by the Romanists in any tongue unknown to the most and with so many vain repetitions we refuse yet still we retain the holy custom of Christians assembling in publike and worshipping God by publike Liturgies prayers and praises In somethings we hold nothing common with them either in opinion or practise as in the profitable fancy of purgatory the popular fashion of worshipping Images or adoring God in and by Images of oblations and prayers for the dead of praying to Saints and Angels of Auricular confession of dispensing by Indulgences the merits or supperogating righteousness of some Christians to others Since in these and the like matters which I only touch it being not my work now to handle those controversies which have been so fully discussed by many learned men of this Church of Engand whose works praise them We find no Scripture ground either for precept or permission So likewise in the ambitious claim of the Popes Infallible judgement His universall jurisdiction and Supreme Authority over all Churches and Councils We deny it as un usurpation gotten by indulgences of some times and Princes also by the flatteries frauds cruelties power and policies of severall Popes in their successions but not grounded on any Law or right either humane or divine neither by the Institution of God nor by the consent of all Churches Yet we deny not to the Pope such a primacy of place or priority of order and precedency as is reasonable and just either in the Roman Diocess as a Bishop or in a Councill as Bishop of that famous City In like manner for the sacred order and function of the Ministry we reject what ever imaginary power or will-worship is annexed to the office by humane superstition but we approve the antient form of Commission and Divine Authority derived by them to Presbyters and Bishops for Preaching the word celebrating the Sacraments reconciling penitents use of the Keys in doctrine or jurisdiction and Government In the Roman Pontificall The Bishop to be consecraâ—ed is charged after many Ceremonâ—es and pompous modes with this as his office and duty To judge to interpret to consecrate to confer holy orders to offer to Baptize aâ—d to confirm after that the Consecratorâ— laying the Bible on his shoulder and their hands on his head say these words Receive the holy Spirit i. e. the gifts and power to be a Bishop or chief Pastor to teach and rule in the Church So the Presbyter is by the Bishop ordeyning and otheâ—s with him imposing their hands on the head enjoyned To offer to bless to govern to Preach and to Baptise as becomes his place and Office Mar. 13.25 Also of the continued power of Ordination for a succession of Ministers in the Church In all these and the like what ever we find to be spurious issues of meer humane invention of Scripture-less opinions of groundless traditions obtruded as matters of Religion upon the consciences of Christians we use that just severity which we think the Apostles and Primitive fathers would have done to dash these Babylonish brats against the stones yet still we redeem and preserve alive the legitimate succession the Sons of Sion the Israel of God and justify the Children of true wisdom and of the Heavenly Jerusalem that is the divine and truly religious
might rule and reign in Christs stead It is upon other accounts than this of being a Bishop or Prelate in a part of the Church that the Pope is by many charged with the odious character of Antichristian namely in reference to that ambition pride and usurpation which by fraud and force the Bishops of Rome have obtained and chalenge or exercise over all the world and specially over these Western Bishops and Churches in later times Greg. in Epist. 32. Mauritio 600. years after Christ namely since Gregory the greats dayes who was an humble devout and holy Bishop and had many pious martyrs his Predecessors as Popes or Fathers in that See of Rome who abhorred the name of Universall Bishops affirming they were Antichrist who ever arrogated that name of Universall Bishop Also for those gross abuses errors tyrannies superstitions and persecutions which many Popes have made in the Churches of Christ contrary to the word and example of Christ and the Canons of generall Councils From all which we had a Church and Ministry happily reformed even by the care and constancy of many holy and learned men who were Bishops and Martyrs in this Church of England As then we do not abhor to be men or Christians because the Pope is a man and professeth to be a Christian So neither may we dislike Bishops because the Pope is one nor Presbyters and Deacons because there be many of that title and office in the Church of Rome True Epispacy may consist without secular and civil advantages But in the last place if primitive Episcopacy and Apostolicall Bishops now poor and devested of all secular power and ornaments of honour and estate and in this conform to their Predecessors in primitive and persecuting times may not in reason of state with publick honour be restored and established in this Church of England yet it may be hoped that the Indulgence and liberty of times will give so much tolleration That those whose judgements and consciences bind them either to be so ordeined Ministers or to receive the comfort of divine Ministrations only from such as are in holy orders by the safe and antient way of Episcopall Ordination may have and enjoy that liberty without perturbing the publick peace which both Presbyterians and Independents doe enjoy in their new wayes For nothing will savour more of an imperious and impotent spirit whose faith and charity are slaves to secular advantages and interests than for those who have obtained liberty for their novelties to deny the like freedom to other mens Antiquity which hath the Ecclesiasticall practise and precedency of 1600. years besides the preponderancy of much reason Scripture and holy examples All which to force godly grave and learned men Ministers or people to renounce or to comply with other wayes against their judgements or else to deprive them of all holy orders employments and ministrations in the Church as Christians cannot but be a most crying and self-condemning sin in those men who lately approved that antient and Catholick way and after dissenting at first desired but a modâ—st tolleration Since then the Pope as a Bishop is not Antichristian as I have proved neither can it be affirmed with any sense or truth that either Episcopacy it self or Bishops Pastors and Governours in the Church are Antichristian It will easily appear to sober Christians how poor popular and passionate a calumny that is which some weak minds please themselves to object against the Ministry of the Church of England as if it were Antichristian because the Ministers received their Ordination and Induction both to the office and exercise of their Ministry by the hands and authority of Bishops with those Presbyters assistant who were present which was the Universall practise of all Churches antiently in Ordeining Presbyters and is at this day of most This false and odious reproach of Antichristian Ministry many Presbyters preposterously seek to wipe off from the face of their Ministry as they are Presbyters while yet with the same hand they make no scruple to besmear the faces of Bishops and Episcopacy Not considering that while they poorly gratifie the vulgar malice of some men against all Bishops they still sharpen their spitefull objections against themselves as Presbyters As then this solemn and holy Ordination of Ministers by Bishops herein England by prayer fasting and imposition of hands 7. Bishops in England ordeining Presbyters did but their duty according to law was Antient and Catholick no way against Reason or Scripture yea most conform to both in order to Gods glory and the Churches welfare which I have already demonstrated So I am sure in so doing Bishops did no more than what their place office and duty required of them here in England according to the Laws established both in Church and State which had the consent of the whole Church and Nation both Presbyters and people as well as Prince and Peers No wise man may blame that act Aequum est 〈◊〉 quâ—m feceris susserisve legem feras Reg. Jur. or exercise of government and authority in an other which he was invested with did enjoy and acted in by publick consent declared in the Laws wherein each mans particular will is comprehended nor may that be sayd to be a private fault which is done in obedience to a publick Law Bishops then duly ordeyning Ministers in the Church of England had the approbation of this Church and State no less than of all Antiquity and of all the Modern forein Churches even those that have not Bishops who yet ever commended and applauded that Venerable Order here in England As for Scripture which some pretend against Bishops and for other wayes I never read any place commanding any one or two or more Presbyters to ordein or govern in any Church without a Bishop Nor do I find any place forbidding a Bishop to ordein and rule among and with the Presbyters According to that appointment of Timothy and Titus which is of all most clear for investing both Ordination and Church jurisdiction at that time eminently though perhaps not solely in one man and if that Constitution in the Churches of Ephesus and Crete carry not a Precept or binding exemplariness with it to after-times which Antiquity judged and followed Universally yet sure it redeems true Episcopacy sufficiently and all good Bishops in their right and moderate government of the Church especially in this point of Ordeining Ministers from being any way Antichristian to which we may be sure the blessed Apostle Paul would never have given any such countenance or patern as that Jurisdiction and power given to Timothy and Titus must needs be Nor are indeed the reproaches of popish and Antichristian added by vulgar ignorance or envy to Episcopacy any other than devillish false and detestable Calumnies invented by wicked men to the reproach and blasphemy not only of so many holy and worthy Bishops in all ages and Churches as well as in England but
Presbyters in their due place regard and honour so that they should not have been put thus to plead for their Ordination and Ministry or to play this after game much to the hazard of their very Function and succession of Ministeriall authority The despising or abolishing of which threatens the annihilating of the very being of this reformed Church in which the right Ministry is as the Ark in Israel 1 Sam. 4. a visible token of Gods presence among Christians And though the Philistins may for the sins of this Church take it captive and detein it for a while yet I believe 1 Sam 6. the Lord will bring it back again with shame to his enemies and joy to all true Israelites In the mean time this trouble and terror may be a means to a mend the personall faults both of Bishops and Presbyters which formerly might viciate but they could not totally vacate the Religion reverence and conâ—cience which is to be had of Christs institution as to the Ministry Personall faults of Bishops or Presbyters may viciate but not vacate divine duties 1 Sam. 2.12 nor yet could they make voyd the honour of Religion nor the authority vertue and efficacy of hoâ—y Ministrations Where the persons duâ—â— ordeined did administer and the holy things themselves were according to Scripture right y administred which alwaies remain holy whatever is objected against mens persons administring as sickness lameness or deformity deprive no man of the privileges of humane nature nor his actions of rea on nor his civill interest of the benefit of the Laws Ely's scandalous sons unworthy indeed of but yet rightly invested into the Priests office did not take away the necessity and sanctity of the services and sacrifices much less of the Priestly function which depended not on the morality of the persons administring but on the authority of the Lord commanding and the right investiture into the office The miscarriages of Bishops or Ministers may take away the beauty but not the being of Religious duties or of that holy power which they duly received no more than lapses after Baptism do unbaptise any Christian No Christian thinks the series of Christs genealogy broken or blemished corrupted or interrupted stayned or maymed by the names of Tamar Rahab and Bathsheba which are links in that h ly chain which hath its verity in the history but its sanctity from Christ to whom it relates as to the holy seed So in the succession of Ministeriall order and authority we dispute not by what personall vertues it was continued but we are sure it hath been continued successively from Christ and tends to him as to the compleating of his second incarnation in his body the Catholick visible Church In which Christ is daily begotten and formed by the means of a right Ministry and duly ordeined Ministers 10. Of Ordination of Ministers Where Bishops are Orthodox and may be had Ordination cannot regularly be had without them Vbi Episcopi desunt nec haberi possent Orthodoxi Preâ—byteri in necessitate ordinare possunt Sarav de grad Mi. So Bishop Dâ—wnham Con. in Apocal. Or by the Bishops authority delegated as to the Chorepiscopi who were but Presbyters Isid Hippa de Eccl. off Whether Bishops ordeined Presbyters as Prelates in a superiority of divine power and peculiar order as succeeding the Apostolicall eminency which antiquity for the most part thought looking on Episcopacy in ordination confirmation and jurisdiction not as the only but as the highest branches of Church power lineally descended from the Apostolicall ordinary power of ruling and governing the Church or whether they did those acts of power and authority only as chief by Ecclesiasticall right in degree and order of place among the Presbyters as chosen or approved by them and placed in a precedency of place and presidency of action and inspection but still of the same intrinsecall power and order Ministeriall as to the first act or originall I need not further gratify any mans curiosity in setting down my opinion Ego vero à Presbyteris solis administrata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularem ad EcclesiasticaruÌ„ regularuÌ„ amussim factam non dixerim Aut in ea institutum ab Ecclesia post Apostolorum transitum ordinem per omnia servare Blondel test Hierom pag. 255. St. Pauls Epistle to Tim. and Tit. This I am sure What ever dirt and mire the restless hearts of wicked men cast up against the calling of the Ministry in England The Gospell and the holy Institutions of it appointed by Christ to be dispensed to all the world have never in any other way been derived to this long succession save only by the power of ordination which never was in ordinary cases believed or owned in the Church to be valid and effectuall in any men or from any hands but those who were formerly consecrated Bishops or ordeined Ministers Nor was this custom ever esteemed as the act of any generall Councill or Ecclesiasticall Canon but it had both example and precept and constant succession from Christ to the Apostles and from them to others with a command of continuation which was necessary for the Church and ever most conscienciously observed in the Church which never flourished better than when the modesty humility and wisdom of Presbyters joyning with and submitting to their Bishop as fellows to the Master of a College carried on that order peace and comly proportion in the Church before all the world that they were in the first century compared by Ignatius for their harmony to the strings well set and tuned on the Harp Ignat. Ep. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea in an higher strain he compares them to the blessed accord between the Father and the Son Christ as man mediator and God where in the sameness of the divine nature yet there is the order and priority of relation These were the antient pipes and conduicts of Ministeriall Ecclesiasticall power which were first layd in the head and fountain Christ Jesus after branched to all places by a continuall order and derivation of Ministeriall authority Where the pipe is once broken there the stream of living waters must needs fail If any foulness flows or obstructions have befaln these pipes of due ordination as all that passeth through earthen vessels is prone to do in time which Christ and his Apostles have layd to serve his Church with the living waters of grace and truth and which have flowed these sixteen hundred years to the refreshing of infinite souls yet we must not cut them off nor quite stop them or turn the waters another way as choosing rather Independent wells and broken Buckets but we ought to cleanse those pipes and repayr those conduicts which only can hold and convey that holy water as the vessels of the Temple restoring them to their Primitive use and integrity Which by Gods help is easily done where pride passion
followed without neglect and affront of the true Ministâ—y Non Domini sed Daemonis sunt haec pascua Hi pastores Luther and this not without a great sin The devill is never pleased better than with such pragmatick Preachers and false Prophets who do Satans work under Christs Livery which is at once to invalidate and overthrow as the true Ministry so all conscience of true Religion that so having by these Nimrods hunted out and destroyed all the race of the antient holy order and succession he may set up the Babell of his Kingdom No Symptom of lapsing unto Atheism so great as the despising of the Ministry which Eusebius observes before the destruction of the Jews Aliâ—nâ—n sunt reâ—iâ—iendi praedicatores qâ—am quâ—s Christus instituit qui primus Apostolos mâ—sit Tertul de prae ad Hâ—â—r Oâ—tendant mihi ex qua auto itate prodâ—runt Probent se no vos Apostolos virtutes proferant miracula Tert. Ibâ—d 7. It gives great satisfaction to the conscience of all true believers and serious Christians in point of duty discharged and comfort obteined by holy ministrations of whose validity and efficacy they have then least scruples when they are most assured of the authority of the Minister performing them as in Christs way so in his Name wherein blessing is to be sought and only to be found Hence also they expect the graces of the duty when the Ministration is rightly done by those that are in Christs stead as to the outward form and presence which none can without a ly and hypocrisie pretend to but only true Ordeined Ministers Others in their arrogant and impudent intrusions are justly and easily despised and all duties they do which are first questioned then denyed having no plea or pretence of authority from Scripture reason or from the custome and practise of the Church whereby to perswade any sober man to regard them any more than God did the Oblations of Cain or Corah Nothing is more abhorred to the God of order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 10.8 All that came before me were thieves i. e. came without commission in their own names In venientibus est praesumtio temeritatis in Missâ— est obsequium servitutis Jeron than presumptions in piety which disdain to serve God in his own way Nor will their zeal cover their rudeness and disobedience or excuse the ly which pretends to speak and go and run and prophecy in Gods name when the Lord sent them not Jer. 23.31 32. Therefore the antient Greek Lyturgies prayed in their Ordination of Ministers and Consecration of Bishops that God would bestow on the Ordeined such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministeriall gifts that the holy Ministry might be unblemished and unblamable that thereby a reverence might be preserved to holy offices and holy officers too for the peoples stay satisfaction and comfort And whereas the pleader for the peoples privilege and duty to Prophecy objects that few people are ever assured of those Ministers being duly ordeined who daily preach among them and administer holy things It is true every Minister doth not Luther demanded of Muncer a fanatick Prophet what ordinary call or Mission he had with which Luther contented himself In vita Lutheri every time he preacheth shew the letters or the Charter of his Ordination Nor is it necessary but only at some times If the discipline of the Church in this point were such as it ought to be in practise and which was in our Constitution viz. That none might presume to officiate properly as a Minister in holy Administrations beyond probationall preaching but only such as were sufficiently known to be true Ministers rightly Ordeined in publique under sufficient testimoniall The strict care of this would be a great means both to restore the lapsed honour of the Ministry and to establish many shaken Christians in their faith As right Ordination of the Evangelicall Ministry carrys with it the only acceptance from God as a service and duty for to others God will say Who required these things at your hands So it procures unspeakable blessings of Gods graces and gifts upon the Churches of Christ and the houshold of Faith more truth and soundness in the faith more Union Peace Charity Order Constancy c. The flourishing of Aarons rod Numb 17. both in blossomes and ripe fruit sufficiently testifies against these envious murmurers against Ordination whom the Lord hath chosen and ordeined to serve him as Ministers of the Gospell Rom. 4.10 How shall they preach unless they be sent It 's negative They cannot rightly lawfully acceptably successfully comfortably preach unless duly sent in Gods way nor can that place be meant only of the Apostles as F. Socinus interprets it since as Preaching and Ministry so authority in them and regard to them is alwayes necessary for the Churches good Never any Church or Christians were eminent for sound knowledge Orthodox profession or for holiness of life in all charity and vertues but only there where true Ministry and right Ordination was continued and incouraged The more any Church or Christians are defective or neglective and loose in this the more they are presently overgrown with ignorance or Errors or Superstition or infinite Schismes prophane novelties and scandalous licentiousness when every one that lists makes himself or another a Minister in new and Exotick wayes Such mock-Ministers are but as the block that fell among frogs nine dayes wonder but afterward the Pageantry concludes in the prophane babblings contempts and confusions justly and necessarily following such mockeries and Impostures Nor are they attended with only contempt of those Pretenders but also with neglect and indifferency in some men as to all holy duties and ministry Non fortunat Deus labores torum qui non sunt ordinati quanquam salutaria quaedam afferant tamen non aedificant Luther tom 4. Gen. fol. 9. which the miserable experience of many people in this Church too much confirms at this day No men and women being more dark unsavoury disorderly wasted torn wounded and scattered into factions and errors than those deluded creatures whose first error makes way for all other forsaking the true light and salt of the world and of the Church the teaching order and guidance of their true and faithfull Ministers After this they are easily abused with twinkling snuffs unsavory salt with Wolves and thieves who come not in at the dore when it is fairly open but climb over or creep under the wall of government order and discipline that they may steal destroy and disperse the flock Out of you shall arise men Joh. 10.1 speaking perverse things i. e. they rise of themselves by popular forwardness and disorderly presumption not from Christs and the Churches ordination Hence they prove so grievous and mischievous to the Church Acts 20.30 So that it is not only the Calamity and misery of poor Christians to be thus abused but it draws them into many sinfull evils and snares while they forsake or cast out and despise their rightly Ordeined and
duly placed Ministers and either follow and incourage such seducers as are very destructive both to the Churches peace and to mens souls both in the present and after ages or else fall to a neglect indifferency yea and abhorrency of all Religion The Order Power 20. Summary Conclusion of the power and efficacy of right Ordination and Authority then by which right Ordination is conferred on the true Ministers of the Gospel as was here in England although they seem to proud scorners to unstable minds to ignorant and unbelievers as frivolous as the Gospel seems foolishness yet to the humble eye of Faith it appears as the wisdome holy order and commission of God for the continuall teaching well guiding and edifying of the Church of God by truth and peace to Salvation The blessed and great effects of which depend as I have shewed not upon any naturall power or vertue tranfused from the Ordeiners to the Ordeined but upon the Word Promise and appointment of Christ sending them in this method of the Churches triall approbation and ordination In which by the judgement and conscience of those who are of the same function and so best able to examine and judge of gifts and abilities the examined and approved is publickly authorised and declared to be such a Minister as the Lord hath chosen to be sent such as the Spirit of Christ hath anointed and consecrated by meet gifts and graces for the service of Christ and the Church in that great work of the Ministry One who is thus ordeined the Church may in any part of it comfortably receive and own in Christs name One who is partaker duly of the comfort of that promise from Christ Mat. 28. to be with his true Ministers to the end of the world which could not be verified as interpreters observe of the persons of those then living and first sent by Christ who were long since at rest in the Lord but of their lawfull Successors rightly following them in the same office and power Non sunt successores in officio qui ad officium accedunt alio modo quam institutum est Reg. Jur. without which they are not truly their Successors in the Ministry and authority from Christ No more than they can be Embassadors Deputies and Messengers from or to any one from or to whom they have no assignment of any power by letters or other way of commission which when most legally and formally done by deeds and instruments of writing yet these receive no naturall change of their qualities nor is any inherent vertue conveyed to them when they are made instruments to testifie the Will and convey the power of any to another but they have such a change in relation to their appointed use and end as alters them from what they were before in common and unlimited nature The like is as to religious ends and uses where some men are specially ordeined to be Ministers having all their efficacy and authority as to that work from the will of Jesus Christ from whom alone such power is derivable and that not in every way which the vanity of men list but in such as the Church hath constantly used according to the Scripture Canons and directions which are clear to Timothy and Titus which are the great paterns and evident commissions for right Ordination and Succession to the Ministry besides other places Against the undoubted Authority and pregnant testimony of which Epistles and Scriptures joyned to the Churches Catholick custome it will not be easie for any Novelist to vacate and abolish that holy Succession and due Ordination which the true Ministers of England have generally had in this Church which in my own experience I cannot but with all truth and thankfulness testifie to the glory of God to the honour of this Church and those reverend Bishops as Fathers of it who not only with great decency and gravity but with much conscience and religious care ordeined Ministers as very many so very worthy Nor on the other side will these Novellers easily perswade judicious Christians That any upstarts and pretenders in any other way which as it is poor and popular so it comes very short and unproportionate to what is required in and of a Minister can have the power and Authority of true Ministers Habentes cum iis consortium praedicationis habeant necesse est consortium damnationis Tertul. de Haeret. auditoribus Jo. 2.8 having no right Ordination to which no mans pragmatick pride and self-confidence nor the ostentation of his gifts to others by a voluble tongue nor the admiration and desire of his si ly and flattering auditors can contribute any thing either as to the comfort of the one or the other but much to the sin and shame of them both as perverters of Christs order and the Churches peace forsaking their own mercies while they follow lying vanities which cannot profit them 17. Yet meer form of Ordination makes not an able Minister Not that every man that is Ordeined a Minister as to the meer outward form in a right and orderly way is presently of the essence and truth of a Minister in Christs esteem or in the comfort of his own conscience The ordeined may be such hypocrites as Simon Magus was when baptised as have neither reall abilities nor honest purposes aiming at Gods glory or the Churches good but meerly at their own worldly ends and base advantages The Ordeiners also may be either deceived in the judgement of Charity or corrupted by humane lusts and frailties so as greatly to pervert and prophane this holy Institution No man hath further comfort of his being Ordeined a Minister than he hath reall gifts and competent abilities together with an holy and honest purpose of heart to glorifie God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baz M. ep 187. The antient custom of the Church receives none to be Ministers but upon strickt examination before they are ordeined Concil Nic. 1. and â—he Concil Caâ—ib 1. c 9. takes care that none be Ordeined Presbyters without due examination in the discharge of that holy office and power to which he is by the Church appointed Nor can on the other side the Ordeiners more highly offend in piety against God and charity against the Church than in a superficiall and negligent way of ordeining Ministers which antiently was not done but with solemn publick fasting prayer and great devotion Indeed nothing should be done in the Church of Christ with greater exactness both for inward sincerity and outward holy solemnity than this weighty and fundamentall work of carrying on the Ministeriall power and authority in a fit and holy Succession Abuses here are prone to creep in the Devill coveting nothing more than to undermine weaken and overthrow this main Pillar on which the Church and house of God doth stand Ministers either
fallacious or pernicious novelties to which the breath of some politick or passionate spirits had raised them so much above the ordinary mark of true Christian religion as to drown or threaten to carry away all those many happy enjoyments of truth peace order government and Ministry which formerly they enjoyed Not wholly it may be without but yet with fewer and more tolerable grievances which humble Christians ought to look upon in any setled Church and State rather as exercises of their patience duty and charity than as oppressions of their spirits Knowing that impatience usually punisheth it self by applying remedies sharper than the sufferings easily and hastily running down the hill as from health to sicknesse from peace to war from good to bad from bad to worse but very slowly returning from evill to good or recovering up the hill from worse to better It is true the Ministers of the Church of England of all degrees seem now to have an harder part to act for their honor and wisdome than ever they had under any Rulers professing to be Christian and reformed But they may not therefore weakly disclaim or meanly desert their Ordination and holy function nor may they despair of Gods if they have not mans protection who can soon make their very enemies to be at peace with them and stir up many friends unexpectedly for them It may be through the Lords mercy this winters floud shall be for their mendment or fertility and not for their utter vastation and ruine This fire shall not consume them but refine them this winnowing will be their purging and this shaking their setling As oppositions of old gave the greatest confirmations and polishings to those Truths which were most exercised with the hammer or file of heriticall pravity or schismaticall fury If it be the mending and not the ending the reformation and not the extirpation of Ministers which their severe censurers and opposers seek for why should not time of triall be given and all honest industry used to improve these well grown and flourishing fig trees before they be hewed down and stubbed up which heretofore have not been either barren or unfruitfull to God and man If either Papall or Anabaptisticall and Levelling enemies must at length after severall windings and turnings be gratified with their utter ruine and destruction which God forbid yet while Ministers have leave and liberty to pray to preach to print to doe well and worthily God forbid they should so farre injure God good men and so good a cause as not Christianly to endeavour its defence which at worst is to be done by comely suffering And who knows but that when these witnesses both against superstition and confusion in the Church shall seem to be slain cast out and buryed they may live again to the astonishment both of friends and enemies But if the sins of this Nation and the decrees of divine Justice doe indeed hasten an utter overthrow here of the reformed Ministry and the reformed Religion If Ministers of the ancient Ordination lawfull heirs of the true Apostolick succession are therefore accounted as sheep for the slaughter because they are better fed and better bred than others of leaner soules and meaner spirits If they are therefore to the men of this world as a savour of death unto death because they hold forth the Word of Truth and Life to the just reproach of a lying dying and self-destroying generation If we must at last perish and fall with our whole function and fraternity after all our studies charges labours and sufferings Yet it is fit some of us and the more the better lest our silence may argue guilt give the world both at present and in after ages some account why and how in so learned valiant wise and religious a Nation as this of England hath been wee as Ministers have stood so long what pious frauds and holy arts we had whereby to impose so many hundreds of years upon so many wise Princes so many venerable Parliaments so many pious professors of Christian and reformed Religion And lastly upon so quick and high spirited a people as these of England generally are neither so grosse as to be easily deluded nor so base as patiently to suffer themselves in so high a nature to be abused That so at least if the world can lesse discern for what cause the Ministry and Ministers are now to be destroyed they may see upon what grounds of piety or policy they were so long preserved in peace plenty and honour And for what reasons they now seek as their pious predecessors did to maintain not their persons so much as their office and function in its due order and authority that so they might have transmitted it in an holy and unblameable succession to posterity as that which in their consciences they verily think to be a most divine and Christian Institution Beneficiall for the good of the Church and of all mankinde which in former ages was ever esteemed the glory and blessing of this or any other Nation The setter forth of the light wisdome power and love of the eternall God in his Son Jesus Christ for the salvation of sinners and which thousands of Christians in all ages and places have experienced and approved to be to their soules the Savour of life unto life the mighty power of God to salvation The Author easily observes the present face of our heavens which are much darkned by those black and lowring clouds which chiefly hang over constant true and faithfull Ministers heads menacing them above any rank or calling of men Nor is he ignorant of the touchinesse and roughnesse the jealousies and timorousnesse of many mens spirits in these times whose highest pretentions to piety are set forth either by fierce oppositions against the Ministry or by such a weak pleading for and wary owning of their succession and ordination their calling and persons as ra-rather invites opposition contempt and insolency than any way gives credit or countenance to them and their function whose remaining branches of Presbytery will hardly thrive by the watering of those hands which have been and are destroyers of its root the Primitive Apostolicall Episcopacy they are pitifull defenders of that who are passionate opposers of this who of all men have given the greatest advantages to those that seek to abrogate the whole function and calling or to arrogate it to vulgar ignorance and impudence The grim and sad aspect on all hands upon Ministers makes the Authour out of charity to himself and others as willing to give a fair account of his profession so loath to offend any sober and judicious Reader or to contract the enmity of any others of ruder tempers by any rash stroke or inconsiderate dash of his pen to which he may be subject and for which he begs pardon both of God and man if any have escaped which yet may be so far venial as its innocent sharpnesse aims at no mens person but onely
Ordination God forbid they should not with all candor and impartiality be heard with all chearfulnesse accepted and with all uprightnesse be entertained No good man or worthy Minister is so vain as to fancy he may not be mended and happily improved But first let those alterations and novelties which beare this title of reformation and amendment be publiquely set forth duly seriously and impartially be weighed in the balance of sober demonstrations and sound reasonings so as becomes the honour wisdome and piety of this Nation before they be injuriously concluded and forcibly obtruded upon conscientious Ministers or people The English world as other Protestant Churches hath had enough of the Apes and Peacocks which crafty Merchants have ever sought to vend to the vulgar if they have any gold and spices any commodities that are of reall use and worth it is pity the worlds wants have not been sooner supplyed and their expectations satisfied which being so long deluded and oft frustrated hath made sober Christians to suspect the whole fraight of some mens religious novelties to be nothing else but far fetcht and dear bought toyes variating so much from the uniform judgement and universall practise of all ancient and modern Churches of the best note and account no lesse than from the worthy constitution and wise frame of this reformed Church of England whose honor and renown was justly great in the Christian world for its piety and peace its order and its proficiency in all good learning sound doctrine and holy manners which owed as much as any Church under heaven to the wisdome piety and impartiality of its Ministers and reformers under God as also to its establishers and defenders Nor have the effects of later offers and endeavours to mend or change their work been yet so excellent or blest as to give any cause to preferre these before them who no doubt could easily have reached those later seeming heights and raptures of Religion and Reformation which some men so much boast of in their hotter yet looser tempers but those learned grave and godly men considered in the extern polity and frame of Religion what was then most necessary and convenient for men and times what latitudes of prudence and graines of charity are to be allowed by Christian piety Not prescribing their plat-formes then fitted to the publique good as the Non ultras of Reformation but giving posterity a pattern that if we would indeed attain to further perfection we should imitate their wise and charitable moderation and tread in their humble easie and even steps which were not slippery with bloud nor rough with insolencies nor unequall with factions nor dark with policies nor extravagant with varieties but fairly laid out and freely carried on by due authority with publique and impartiall counsels in a peaceable way to a general uniformity and satisfaction of both the most and the best Whereas among the many specious offers and earnest importunities either formerly or lately made by some men in reference to Rel gion and the Ministry of it in this Church little hath hitherto appeared to have any uniform or well-formed face of further edification or future bettering of Religion in doctrine government discipline or manners Some few it may be of honest hearts have taken to themselves a liberty to serve God in that way they best fancy and most affect But thousands have run to errour ignorance atheism and licentiousnesse under that colour of freedome which besides the laxation and confusion brought among the bad hath occasioned great heart-burning and distance and uncharitablenesse among those that seemed to be good In some things indeed sober and wise men have offered good counsell and propounded some things fit to be considered of and embraced but the noise and violence of other mens passions and interests suffer not those mens calmer voices to be heard Their rougher work seemes to be all with axes and hammers not for building or repairing the Temple of God without noise but for beating all down with the greatest stir and clamour they can make All is for demolishing Schools and Universities for despising all learning and sciences for taking away all order society larger communion subordination and government in the Church for casting away all ancient Ordination and authoritative Ministry that we may be left in the next age like the Tohu and Bohu of the Chaos void of light and full of confusion without good learning or true Religion without any form or power of godlinesse So far are those lines which the Antiministeriall fury and folly drawes from running parallel to piety or Christianity to right Reason or true Religion that they are most diametrically opposite to all civility prudence policy sense of honour and principles of humanity Of which deformities and defects none are lesse patient to hear than they that are most guilty whose preposterous activity rather than sit still must needs imploy it self in pulling all down which is indeed the work of plebeian hands and pragmaticall spirits but to build or repair either Church or State is the businesse onely of wise and well advised persons such as having publique and generall consent to deliberate of such things may also have an universall influence in the reason and authority of their determinations But such able men are hardly found in Countrey crowds and illiterate heaps nor are they very forward to obtrude themselves upon publique works without a very fair call from God and man which they doe not think to be the either countrey-mans whistle or the armed mans trumpet From neither of which as this Author hath any invitation to this work so he hath no temptation in it to captate favour with the giddy and uncertain vulgar by seeming to adore their Diana's or admire their many new masters and their rarer gifts which make them worthy indeed of such soft and sequacious disciples Nor yet hath he any design to ingratiate with supercilious and self-suspecting greatnesse or to comply with the more solemn errors and graver extravagancies of those who study safety more than piety who think to flatter Magistrates by crying down Ministers being more afraid of that sword which can but kill the body than of that which proceeds out of the mouth of Christ and is able to slay both soul and body He bespeaks no men further than the truth justice and merit of this cause of the Evangelicall Ministry made good by Scripture Antiquity and good experience among us here in England may perswade them to look favourably and friendly on the Authour and his endeavour wherein albeit every one that ownes himself to be a Christian in this Church is highly concerned yet the undertaking seemes to have very little tempting in it or inviting to it as now the face of the Ministry of the Church of England seemes to appear besmeared and disguised with infinite odious aspersions loaden with unmerited injuries and indignities a wonder to its enemies and friends a sad spectacle
Christ and his Church for his and your true Ministers Heb. 11.25 or else to chuse with Moses rather to suffer with them than to be any way assistant to rejoycing in or compliant with the ruine of them that so in all things you may adorn the doctrine of Christ Tit. 2 10. and honor the true Reformed Christian Religion established and professed in this Church of England To your judicious Zeal sincere Piety unbyassed Charity holy Discretion which have no leaven of sinister ends or unworthy policies being got above the vain hopes fears diffidences and designs of meer men I do in all Christian Charity and Humility present this Apology in the behalf of those Pearls the true Ministers of this Church of England whose worth is not abated though their lustre be obscured Matth. 7.11 nor are they less precious when trampled by Swine under their feet Rev. 2.11 nor less Stars in Christs right hand and fixed in the Firmament of the true Church when they are clouded by these Fogs and Vapors Rev. 9.2 which ascend from the Earth or from the bottomless pit from the malice and rage of men or devils Godly Ministers sufferings are their Glory Heb. 5.9 2.10 Luke 22. Nothing more adorned and perfected Christs divine Person and meritorious Patience than his being blinded buffetted scourged mocked reviled stripped crowned with Thorns and Crucified * Inglerii desormes esse non possumus quocunque modo ad Christi imaginem conformamur cujus nunquam magis enituit gloria quam quae sputo sanguine vibicibus operiebatur Chrys Isai 53. 2 Pet. 2.6 1 Cor. 4.13 Matth. 5.11 Phil. 1.29 Col. 1.24 1 Pet. 4.14 Psal 4. Acts 6.15 Jude 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor was he less a King and Saviour when his Purple Robe was taken off and his own Garments divided among the soldiers He was not less the Messias the sent and anointed of God the Great Preacher and fulfiller of Righteousness when he was the scorn and outcast of men nor a less precious Foundation and corner Stone when refused by foolish builders who dashed themselves against him instead of building and resting by Faith upon him In like sort the true Ministers of this Church whom the pride and wantonness of some men glories to account as the filth and off-scouring of all things to speak and do all maner of evil against them falsly and injuriously if they may be so far blest of God and honored as to suffer after Christs example and to make up to their measure the remainder of the sufferings of Christ in his Body the Church there is no doubt but the Spirit of Glory will more rest upon them the power of Christ be more perfected in them and the light of Gods countenance be more shining on them than when their Corn and Wine and Oylincreased their faces will then appear most as Angels of God when with Saint Stephen they are beset with showres of stones overwhelmed with all maner of hard speeches and rude indignities Thus it becomes the proud and petulant world to act and thus it becomes learned able and humble Ministers to suffer Who have then least cause to be ashamed when they are most opposed and oppressed for Christs sake For troden in the wine-press of mans displeasure they may then yield the noblest juyce and most generous expressions of their Zeal Courage and Constancy Wherefore I have adventured although the weakest and unworthiest among many of my Fathers and Brethren the Ministers of this Church of England so far to satisfie the worlds curiosity as to give them some prospect and view of the Ministers of England in their present distresses feare and afflictions that men may see with how stedfast countenances they can look upon their adversaries Acts 6.15 while they stop their ears against them gnash their teeth at them and threaten utterly to destroy them that their causeless and implacable enemies may behold with what divine comfort and assurance they can walk both cheerfully and uprightly amidst their fiery furnaces Dan. 4. into which they are therefore cast because they will not fall down and worship * As Idols so are false Teachers Dolores Vanitates Labores Stultitiae Abominationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mordii Res vana nihili Mark 3.14 And Jesus ordained twelve that they should be with him and that he might send them forth to Preach Acts 25.11 Toto caelo distant benè operari desperare Sibi conscia virtus Dat animos those Idol-shepherds those False-prophets Zach. 11.17 those Meer-images of Ministers which have set up themselves as gods in the Church of God such as neither they nor their Fore-fathers nor any Church of Christ for One thousand six hundred yeers ever knew or heard of who were ever blessed and thankfully contented in all times either of persecution or peace with those true Ministers who in a right way of due Ordination descended from and succeeded in the place and ordinary power of the Apostles and the other Disciples which were first sent and ordained by Christ Which the true Ministers of the Church of England being conscious to themselves as I shall after prove that they have rightly received they have this confidence still That they are neither so forsaken of God nor destitute of good Consciences nor despised by good men nor do they despair but that they may have leave be able and permitted with just freedom and modest courage to plead their cause before any Tribunal of men not doubting but they may have so fair an hearing as St. Paul their Great Predecessor both in Preaching and Sufferings hoped from Felix Festus Agrippa or Caesar Of whose piety the Apostle having no great perswasion yet he charitably presumed to finde so much equity and common humanity in them as not to be condemned by them being unheard or to be acquitted as to any crimes falsly laid to his charge if he had but the favor of a fair Trial and impartial Hearing So hard it is for a good man ever to despair in a good cause And however my confidence be just and wel-grounded 3. Reason of this Address as to the merit of that Cause which I have by Gods help undertaken yet when I consider my strength which is small my infirmities which are many my defects which are manifest my interest with men of place and power which is very little and the prejudice against whatever I or any other Minister can do in this kinde which may be great and many I have as feeble Creatures Quod deest viribus habent cautelâ conscious to their weakness are wont to do fled to the refuge and assistance first of Gods grace which is sufficient for me and which in the midst of threatnings Acts 27. storms and shipwrack bids me be of good chear Next to that of your mediation O excellent Souls who are every where dispersed in this Nation
dominion upon the carkasses and ruines of such as are able true and faithful Ministers of the true God and the Lord Jesus Christ However my own private comforts of life might other ways be either secure or satisfactory yet how can I with silence or as Nehemiah without sadness Nehe. 2.2 behold the miseries of many my Brethren and Companions For whose sakes I cannot but have great compassion even in worldly regards well knowing that many if not far the most of them have born the heat and burthen of the late days or years rather of great tribulation beyond any sorts of men to whom have been allowed some ways either for reparation or composition or restitution or oblivion But not so to any Ministers from some of whom hath been exacted the whole tale of Bricks as to the necessary labors of their Ministry and charges when the straw of maintenance hath in great part been either denied to them or some way exacted from them nor was ever any publick ease or relief granted to them in that regard But it becomes neither them nor me in this particular to plead or complain as to any private interests pressures or indignities already sustained The Lord is righteous and holy though we be wasted impoverished and exhausted yea though we be accounted as the off-scouring of all things 1 Cor. 4.13 and as unsavory salt fit to be cast on the dunghil Matth. 5.13 While there are so many * Vel in hoc uno maximè inidonei quòd sibi idonei videntur tam tremendo Ministerio Jeron hasty intruders and confident undertakers of the work of the Ministry yet the best and ablest of us all desire before the majesty of God in all humility to confess That we are less than the least of his mercies that none of us are as to Gods exactness or the weight of the work 2 Cor. 2.16 2 Cor. 4.7 Non thesaurus debonestatur vasculo sed vas decoratur thesaurâ— Prosp sufficient for that sacred Office and Ministry Yet since this heavenly treasure hath been duly committed to such earthen vessels who have wholly devoted even from their youth their studies lives and labors to the service of Christ and his Church in this work of the Ministry since the publick wages and rewards for that holy service have by the order of humane Laws by the piety bounty and justice of this Christian Nation been hitherto conferred upon them and they rightly possessed of them I cannot but present to the considerations of all men that have piety equity or humanity in them That there are no objects of pity and compassion more pitifully calamitous and distressed than those many learned and modest men the godly and faithful Ministers of this Church of England either are already or are shortly like to be if the malice of their adversaries be permitted to run in its full scope and stream against them which will be like that flood which the old Serpent Rev. 12.15 and great red Dragon cast out of his mouth after the woman the Church which would carry away both mother and childe old and yong the sons with the fathers true piety with the whole profession the present Ministers with all future Succession as to any right Authority and lawful Ordination or Mission 19. The cunning and cruelty of some against the Ministry What I pray you O excellent Christians all whose other excellencies are most excelled in your Christian pity and compassion can be more deplorable than to see so many persons of ingenuous education good learning honest lives diligent labors after so much time devoted chiefly to serve God their Country and the Church of Christ and the souls of their Brethren with their Studies Learning and Labors to be turned or wearied out of their honest and holy employment to be so cast out of their houses and homes together with all their nearest relations to be forced to begin some new methods of life in some mean imployment or dependance and this in the declining and infirmer age of many wherein they must either want their bread or beg it or at best with much contention against the armed man Pr v. 24.34 Poverty in labor and sorrow night and day they must mingle their bread with ashes and their drink with weeping when they shall be deprived of all those publick rewards and setled incouragements which God knows were neither very liberal in most places nor much to be envied if * Matth. 24.12 Destiâ—â—e charitate â—â—cessâ— est abundare nequitiam quum non auferantur iniquitatis stercora nisi per charitatia fluenta 〈◊〉 gentem rempublicam ecclesiam validissiâ—â— purgâ—â—tia August Tepâ—â—to â—â—â—riâ—â—â—â— fervore frigesâ—â—â— rigoscunt conscientiae Bern. charity did not grow cold and iniquity abound wherewith the whole labor of their lives their learning and chargable studies besides their industry humility and other vertues were but meanly yet to them contentedly recompensed by those Laws of publick piety and munificence which invested Ministers in their places and livings after the same * Ministers have the same Right to their Ecclesiastick estates by Magna Charta as others have to their Temporalities Concessimus quod Ecclesia Anglicana libera sit in perpetuum habeat omnia jura sua integra omnes libertates suaâ— illaesas Magna Charta c. 1. See the Statute of 2. Edw. 6. and 19. for treble damages in case of not paying Tithes where due tenure for life and good behavior that any man enjoys his free-hold in house or land keeping himself within the compass of the Law And that the barbarity impiety and monstrosity of the injury may seem the less with the common people all these sufferings of poverty and necessity which either have faln upon some or threaten other true Ministers in this Church must be attended with the black * Pereuntibus Christianis sub Tiberio addita ludibria ut serarum tergis contecti laniaâ—â— canâ—â—â— interirent ubi dofecisset dies in usum nocturni luminis flammali urebantur Tac. An. l. 19. Luke 23.34 Joh. 11.48 18.38 shadows of all evil speaking and reviling such as was used to their great master and institutor Jesus Christ when he was to be thus crucified with contempt lest the Romans come and destroy the City though there was nothing found in him by his Judge worthy of death That so the proud mockers of the Ministry may say with scorn Behold these men of God these that pretended to preach salvation to others let them now come down and save themselves from that Jesuitick Socinian and mechanick Cross to which they are with all cruel petulancy either now or shortly as their malicious enemies hope and boast to be fixed O what would the enemies of this Reformed Church and State 20. Hoc Ithacus velit magnâ— mercentur Atride Virg. whatever they are have wished more to crown their envious desires and consummate their
Petrus abnegando Jeron silence or reservedness in such a cause and at such a time as this will be your sin as it would have been mine How much more if you use not your uttermost endeavors in all fair and Christian ways to stop this Stygian stream but most of all if you contribute any thing of that power you have whereby to carry on this poysonous and soul-destroying torrent Words are never more due than in Christs behalf who is the Incarnate Word and for his Ministers who are the Preachers of that Word 22. The sense of the best Christians as to the Ministers case 2 Sam. 19.30 Non is this my private sense and horror alone but I know you O excellent Christians who are truly men of pious and publick not of proud or pragmatick spirits cannot but daily perceive That it is the general fear and grief of honest and truly reformed Christians in this Nation Who with one mouth are ready to say to those in place and power as Abraham did to the King of Sodom or Mephibosheth to David Let those cunning cruel and covetous Zibas whose treacherous practises and ingrateful calumnies seek to deprive us of our Houses Goods Lands and Liberties let them take all so as our David the beloved of our souls our Christ our true Religion our glory our true Ministers and Ministry may be safe Let others take the spoils and booties of our labors Gen. 14.21 onely give us the souls of our selves and our posterity for a prey which are like to perish for ever unless you leave us those holy means and that sacred Ministry which the wisdom and authority of Christ onely could as he hath appoint which the Churches of Christ have always enjoyed and faithfully transmitted to us for the saving of our sinful souls This request the very Turks unasked do yet grant in some degree to the poor Christians who live under their dominion And if it may seem to be our error and fondness thus to prise our true and faithful Ministers Illos nimis diligere non possumus Christiani quorum Ministerio Deum diligimus à Deo diligimur Cypr. and that onely divine Authority which is in their Ministry yet vouchsafe to indulge us in the midst of so many epidemical errors this one pious error and grateful fondness which not custom and tradition but conscience and true judgement have fixed in us since we esteem next * Vnicus est modus diligendi Deum nescire modum Aug. God and our blessed Saviour and the holy Scriptures the true Ministry of the Church as that holy necessary ordinance which the divine wisdom and mercy hath appointed whereby to bring us to the saving knowledge of God and our Lord Jesus Christ by the Scriptures That as we ow to our parents under God our Natural and Sinful Being whom yet we are bid to honor so our Christian Mystical and Spiritual Being 1 Cor. 4.15 Though you have ten thousand teachers in Christ yet you have not many fathers For in Christ Jesus I have begotten you through the Gospel we ow to our true Ministers as our holy and spiritual Fathers by whose care we have been truly taught and duly Baptized with divine Authority in the Name of the blessed Trinity both instructed and sacramentally confirmed in that faith which is the onely true way of eternal life By their study pains love and diligence when we would have been otherwise willingly ignorant and wholly negligent of our souls good our darkness by Gods grace and blessing on their labors chiefly hath been dispelled our ignorance enlightned our deadness enlivened our enmity against God and our Neighbor removed our hardness softned our consciences purged our lusts mortified our lives as to an holy purpose prayer and endeavor reformed our terrors scattered our ghostly enemies vanquished our peace and comforts obtained our souls raised and sealed to a blessed hope of eternal life through the mercies of God and the merits of our Redeemer whose Embassadors our true Ministers are â— And indeed we have no greater sign or surer evidence of our faith in Christ and love unfeigned to God than this That we love and reverence those and their calling as men who onely have authority in Chriss name to administer holy things to us And however others who have lately sought to come in 23. Of Praâ—enders to the Ministery not in * Seducunt è via incautos viatores ut securius ipsos perdant lenocinantès lairenes Greg. by the door but ever the wall who seek also like * John 10.8 All that came before me i. e. as Messias or Christ are theeves and robbers John 10.1 He that entereth not by the door into the sheepfold but climbeth some other way is a thief and a robber Vers 7. I am the door of the sheep We can neither come to be of the sheep of Christ but by faith in him nor shepherds of those sheep but by that door of authority which Christ hath set open in the Church by Ordination Bishop Downam Serm. theeves and robbers to lead us plainer people out of the right way that they may the better rob and spoil us pretend they are so rarely gifted that they will teach us the same or higher truths and administer the same holy things in a new and more excellent way than ever the best ordained Ministers of this Church have done Yet truly saving the confident boasting of these new masters we could never hitherto discern in any of them either by their much speech or writing with which they may make a great sound and yet be very empty any such sufficiencies as they lift every where so much to boast of Muchless have they ever produced any shew of Scriptural power Divine authority Mission from Christ or footstep of Apostolical succession in the Church in which every one that can speak tollerably we cannot think is presently sent of God for a publick Minister of holy things no more than every well-spoken Traveller or diligent Factor or Carrier is a Publick Agent Herauld or Embassador to any Prince or State or City although they may know their Princes Masters or Neighbors minde in many things We know it is not what waters men fancy but what God appointeth which will cure the blinde or leprous And we finde by daily sad experience that they whose pride or peevishness forsakes or scorns to use the waters of Jordan the means which Christ hath instituted and the Ministers which by his Church he hath ordained do commonly get no * Sacra mysteria non vi naturaliÌ„ sed voluntate dei supernaturali perficiuntur August In sacâ—â— sine mandato Divino vel maxima virtus deficit cum illo vel minima valescit Jeron more good by their padling 2 Kings 5.12 or dipping in other streams which they fancy better than Naaman would have done if he had gone to his so much extolled Rivers of Damascus and
know how to use them unless it be to break their heads with them whom Christ hath set as stewards in his houshold These rustick and rash undertakers to reform and controul all are onely probable to shipwrack themselves and many others and the whole Ship of this Church by driving the skilful Pilots the true Bishops and Ministers from the Helm and putting in their places every bold Boatswain and simple Swobber Yet are the populacy flattered by some to this dangerous insolency and error who putting fire to this thatch instead of the Chimney do but provoke the poor people to their own hurt to forsake their own mercies and to injure both their own and others souls Mean time sober and wise Christians cannot but smile with shame sorrow and indignation to see how some Plebeian Preachers who are new risen as from the slime of the earth in whom no Prometheus hath breathed any spark of heavenly fire of spiritual divine and truly ministerial power to see I say how these Teachers have brought themselves by a voluntary humility to depend on peoples suffrages and charity not onely for maintenance but for their very Ministry being now sunk so low as to flatter their good Masters with this paradox or strange principle That they as the people or body be they never so few and mean have a reciprocal power to beget those who are to be their Spiritual Fathers that by a more than Pythagorean Metemphycosis the Power Spirit and Authority of Jesus Christ who was sent by his Father John 20.21 and so sent his Apostles and they others in the same Spirit to be Fathers Pastors Rulers Stewards c. That at length this Spirit and Authority should transmigrate we know not how nor when into the very mass and bulk of common people if they be but Christians of the lowest form animating them in the whole and in every part or parcel of them with such plenitude of Church power as enables them to be all Kings and Priests Pastors and Teachers Prophets and Apostles if need be and if they list and if they have leisure or if not to act so in their own persons having more profitable employments yet they have virtually and eminently in them as much power as Christ had and used or left to any men whereby to consecrate and ordain true Ministers to try and teach those that are to teach them to rule their Rulers to discipline their Shepherds to govern their Governors to turn not onely Religion out of doors but even all Reason Order and Civility upside down rather than not exercise this imaginary power especially if it serve to secular advantages And all this because they are told they are the Church and so may erect all Church power as in them and from them This fancy is able to make a plain Country-Christian stand on his Tiptoes and to bring all his family to see him and his other-like members making up this glorious Body which he calls his Church that they may be witnesses with how much folly and simplicity and clamor and confidence he with his Neighbors examines approves or reproves refuseth or chooseth and ordains all officers and some new fashioned Minister or Pastor Who poor-man must neither Preach nor Pray not eat nor look otherways than pleaseth these sad and silly yet very supercilious pieces of popular pride and itching arrogancy nor can such an hungry and timorous Pastor ever be setled or safe in this Pastoral Authority 26. Common people not fit to manage Church power in chief unless he have the trick of Faction which is still to ingratiate with the major part of this his flock who will otherways as easily push and beat him out of this fold or break all to pieces as ever they admitted him by a profane easiness and popular insolency But I must with less flattery and more honesty tell this Generation of perverse Usurpers this truth which is not unwelcome to sober spirited Christians That the weight of Christianity doth not at all hang on this popular pin which is no where to be found but in their light heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. and heavy hands neither Reason nor Religion since men were redeemed from the barbarity of Acorns Nakedness and Dens ever thought the plebs or common people ought to be all in all if any thing at all either in conferring or managing either Civil or Church power but least of all that part of Church power which is proper for the making of a Minister in the way of due Ordination of which I shall after give a fuller account For this is that to which they generally have least proportion either of knowledge learning holiness or discretion Besides it would thence follow that so soon as any Sect or Faction of people can get but numbers and courage they may do what they list in this plenitude of power without the leave of Magistrates or Ministers in Church or State These are pestilent principles which are not onely pernicious to the Church but to any civil Societies threatning not our faith onely but our purses and throats Nor did ever any wise men what ever is pretended at any time to amuse the people and to serve an occasion intend or suffer the community or vulgar people with their massie bodies and numerous hands really to attain use or enjoy any such supreme power in civil administrations If once soverain power be gotten though by the means of such credulous assistants yet whatever the populacy may flatter themselves with it never is nor can wisely and happily be managed by them but rather without them above them and many times against them Power precarious that is such as depends upon a popular principle or plebeian account such as sometime was among the Grecian State and Romans is for the most part but an Empire of beggery or flattery or falsity Where at best wise and valiant men may oft be forced to prostrate themse ves to the arbitrement of the vulgar who are injurious esteemers and ungrateful requiters even of the most publick merits But oftentimes the peoples pretended power and interest is made use of in specious terms and cunning agitations onely to serve the turn of turbulent ambitious and factious spirits in Church and State whose envy or ambition easily teacheth the credulous community to esteem the over-meriting of the best men and Magistrate◠to be their greatest oppression and most deserving Ostracism banishment or disgrace Per paucorum hominum virtute crevit Imperium Salust Rom. 13.4 The Life of Government and Soul of Dominion is that real power and resolution which is in the hand of one or more wise and potent men who are always intent to deserve well of the people yet always able to curb and repress their insolency and inconstancy Without this
or at least his will and zeal thinks it a shame to seem ignorant or if he be conscious to his ignorance seeks to cover it over and set it off with forwardness Therefore the wisdom of the Lord Christ upon whose shoulders the Government of his Church is laid Isai 9.7 hath set bounds to mans activity and unquietness by another way of Church power which is setled in and derived by fewer indeed but yet wiser and abler persons than the community of Christians can be presumed to be who in all affairs of Church or State have ever given such experiments of their follies madnesses and confusions where-ever they arrogate power or have much to do beyond ciphers in a sum that all wise men conclude That people are then happiest when they have least to do in any thing that is called Government Nor is it to be believed that Jesus Christ hath ordered any thing in his Churches polity that is contrary to the principles of true wisdom which in man is but a beam of that Sun which is in God But the Bodying men say 28. People not fit to judge of doctrine or scandals in Religion They must and ought to have a Church not onely visible in the profession of Faith but palpable and maniable so as they may at once grasp it and upon every occasion convene it or the major part of it into one place that so they may complain of what they think amiss and remedy by the power of that small fraternity what ever faults any of them list to finde in one another as Fellow Members and Brethren yea and in those too whom they have made to be their Pastors Rulers and Fathers Answ That the best Men and best Ministers may erre and offend in religious respects by error and scandal we make no doubt Nor is it denied but they may and ought both by private charity be admonished and by publick authority be reproved and censured Where this Authority is as it ought to be in the hands of those whom the Lord Christ hath appointed as wise able and authorised by the Church to judge of Doctrine Maners and Differences incident among Christians as such But I appeal to all sober and judicious Christians whether they can finde or fancy almost that venerable Consistory that judicious Senate that grave and dreadful Tribunal which the antients speak of among Christians of those first and best times which is necessary for the honor and good order of Religion and peace of Christians Whether I say there be any face or form of it among those dwarf Bodies those petty Church lets those narrow Conventicles whose Head and Members Pastors and Flock are for the most part not above the Plebeian size of a meer mechanick mould either ignorant or heady or wilful or fierce under words and semblances of zeal gravity and an affected severity I make no quaere Whether these sorts of men be fit persons to whom all appeals in matters of Religion must be made and by whom they must be finally determined to whose judgements prudence and conscience all matters of doctrine and scandal must be referred By whom Religious concernments must be ordered and reformed by whom Ministers must be examined tryed and ordained In eo quisque judex recti constituitur in quo peritus judicatur Reg. Juris first afterward judged and deposed Whether it be fit that those who are guilty of so little learning or experience in divine matters should solely agitate these great things of God which so much concern his truth his glory and Christians good every way which matters both as to Doctrine and Discipline are able to exercise and fully imploy the most learned able and holy men Who dreads not to think that all saving truths stand at such mens mercy the honor of Christ and the good of mens souls too while all degrees of excommunication and censures are irrepealably transacted by them Among whom its hard to finde two wise men and scarce any ten of them if they be twenty of one minde while they boast they are of one Body Again who will not sadly laugh to see that when they differ as they oft do and break in pieces yet like quantitative substances they are always divisible like water and other homogeneous bodies they still drop and divide into as many new Churches and Bodies as they are dissenting or separating parties The miracle is that when like Hypolitus his Limbs they are rent and scattered by Schisms into Factions yet still every leg or arm or hand forms presently into a new distinct compleat Body and subdivided Church Each of which conceives such an integrality of parts and plenitude of power that it puts forth head and eyes and hands all Church Officers Pastors Elders Deacons by an innate principle of Church power which they fancy to be in any two or three godly people At this rate and on this ridiculous presumption they run on as water on a dry ground till it hath wasted it self till they are in small chips and slivers making up Bodies at six and sevens and Churches of two or three Believers These ere long losing one another in the midst of some new opinion some sharp subtilty or some angry curiosity which they cannot reach then and not before this meteor or blasing Star of a popular Independent absolute self-sufficient Church power in the people which threatned Heaven and Earth and strived to out-shine the Sun and Moon and Stars of all antient combined Churches Order and Government for want of matter quite vanisheth and disappears by its Members separating from and excommunicating or unchurching of each other Then the solitary relicts turn Seekers whose unhappy fortune is never to finde the folly of their new errors nor the antient true Church way which they proudly or passionately or ignorantly lost when they so easily forsook communion with the Catholike Church and with that part of it to which they were peaceably orderly and comlily united as was here in England Whose way of serving the true God was privately with knowledge faith love and sincerity publickly with peace order humility and charity Which might still with honor and happiness to this Nation be continued if the proud hearts and wanton heads and rude hands of some novel pretenders had not sought to make the very name of Christian Religion the Reformed Church and Ministry of England a meer sport and may-game to the Popish profane and looser world by first stripping us of all those Primitive Ornaments of gravity order decency charity good government unanimity and then dressing us up and impluming us with the feathers of popular and passionate fancies which delight more in things gay and new than good and old But how shall we do say these Bodying-men 29. Of Church Discipline in whom the Power Matth. 18.17 Tell it to the Church to fulfil that command Dic Ecclesiae for such a Church as may receive complaints hear causes of
former times In all which we finde there ever was a peculiar Office of the holy Ministry and a peculiar Order of Persons both ordaining and ordained to be Ministers and both so used and so esteemed by all good Christians in all setled Churches Clemens in Saint Pauls time after him writing from Rome to the Corinthians where faction was kindled Exhorting people and Presbyters to peace tells them That the Apostles appointed some in all Countreys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying and approving them by the Spirit to be Bishops and Deacons for those that after should believe Pag. 54. Edit Pat. Jun. Id sine dubio tenendum quod ecclesia ab Apostolis Apostoli à Christos Christus à Deo suscepit Reliâ—ua omnis doctrina de mendacio praejudicanda quae sapit contra vâ—ritatem ecclesiae Apostolorum Christu Dei Tertul. de prae ad Hae. c. 21. Omnes praepositi Apostolis Vicaria Ordinatione succedunt Cyp. l. 4. ep 9. Jer. Com. in 1. cap. ep ad Gal. Isidor Hispal off eccle l. 2. c. 5. Radix Christianae societatis per sedes Apostolorum successiones Episcoporum certa per orbem propagatione diffunditur Aug. ep 42. The Lord saâ—th Clemens will have us to perform our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 off g ings and services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none rashly and disorderly but in due time and season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also and by whom his wâ—ll and supreme pleasure hath appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Faction or Schism began in Saint Pauls time then renewed or had continued which Clemens shews citing the Apostle Pauls Epistle to the Corinthians and telling them That the Apostles setled approved Ministers Bishops and Deacons after them and ordered for a succession to follow when those were dead whom they ordained immediately p. 57. Edit Pat. Jun. Clemens R. ep ad Corinth Ignat. ep ad Hieron in aliis ep Just. Mar. Apol. 2. Tertul. Apol. lib. De Baptismo Cyprian l. 1. ep 2 9. l. 3. ep 5. Eis qui sunt in Ecclesia Presbyteris obaudire oportet his qui successionem habent ab Apostolis qui cum Episcopatus succâ—ssime charisma veritatis certum secundum beneplacitum patris acceperunt Reliquos vero qui absistunt à principali successione quocunque loco colliguntur suspectos habere vel haereticos malae sententiae vel quasi sciudentes elatos sibi placentes Aut rursus ut hypocritae quoestus gratia vanae gloriae hic operantes omnes autem hâ—decidunt à veritate ut Nadab Abihu Koram Jeroboam c. Irenaeus l. 4. c. 43. Agnitio vera est Apostolorum doctrina antiquus Ecclesiae status in universo mundo secundum successiones Episcoporum quibus illi eam quae in unoquoque loco est Ecclesiam tradiderunt Iren. l. 4. c. 63. Chrysost de Sacerdotio Basil Mag. Symoni Mago comparat illos qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who take money for Ordination and calls that gain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conduct money for Hell Ep. 78. And in his 181. Epist chalenges to himself the power of Ordination from the Corepiscopi So Epist 187. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The antient custom of the Church receives none to be Ministers but with strict examination in their Ordination Epiphan Hae. 79. Jeron Dialog ad Lucifer St. Ambrose De Dignitate Sacerdotali Liber St. Austine Ep. 42. and in many places St. Gregory the Great De Cura Pastorali lib. Quomodo valebit secularis homo sacerdotis magisterium adimplere cujus nec officium tenuit nec disciplinam agnovit Is Hisp off eccl l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nullatenus nobis Christianis permissum est ut quis in ecclesia sen publicè Scripturas explanet nisi qui in clericalem ordinem adscitus suerit Suid. in l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Thaumaturgus juvenum quendam pium Philosophum sub forma carbonarii obscurum in sacerdotem ordinavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta solemnes ritus Greg. Nis in vita Theum Which Catholike practise and judgment as it is a great satisfaction to all sober Christians who itch not after novelties so it must needs be a vehement prejudice with any wisemen against those yesterday novelties raised by some few men of great passions and presumptions but of no great reputation that ever I could learn for either such learning piety or impartiality as may be put into the ballance against the clear and concurrent Testimonies of all the Antients and the universal practise of all Churches which all Histories all Fathers all Councils all Learned and Godly men both Antient and Modern do with one Spirit and one Mouth abundantly testifie agreeable to that of Saint Jerom St. Augustine Isidore Hispal and many others Who speaking of the Calling of Ministers from those words Called to be an Apostle of Jesus Christ reckon up four sorts First Some that are sent immediately from God and not by men as Moses many Prophets the Twelve Apostles and Saint Paul Secondly Some by Gods appointment yet by Mans hand and Ordination as Aaron Joshuah Elisha Timothy Thirdly Others in the ordinary way and succession of the Church as it is appointed by Jesus Christ are by men onely ordained Ministers either according to real merit partial favor and vulgar affection Fourthly There be some whom neither God nor man sends but they run of themselves Such saith St. Jerom were and are false Prophets and false Apostles deceitful workers Ministers of Satan transforming themselves into Angels of light who say Thus saith the Lord when the Lord hath not spoken to them or sent them To this sense Saint Jerom St. Austine and accordingly all the Antients before and after them as they have occasion to speak of the office duty and dignity of Ministers in the Church Which Catholike Testimony and Tradition or Custom of the Church for any Christian to contradict without shew of reason is intollerable impudence and not to believe it is most inhumane and unchristian uncharitableness to disparage and causlesly to derogate from it can be no other but profane and perverse insolence unless there can be produced such clear testimonies from immediate divine revelations confirmed by miracles or from the received Written Word of God to the contrary as will easily and ought justly to overweigh all after inventions or constitutions which are built meerly upon humane custom and authority as that was of giving the Lords Supper to Infants and to the dead sometimes Which counterbalancing of Custom by Reason or Scripture is not yet in the least kinde done by these men that are the opposers of the Ministry of England Who by the same proud or peevish incredulity by which they oppose the Catholike consent and practical Testimony of the Church in this great point of the holy Ministry do overthrow by a sceptical folly and disputative madness the very foundation
assertion That no part of the Catholike Church of Christ in any age or place was ever setled or flourished without a constant peculiar Order and Ordination of Ministers who were consecrated to the receiving and exercise of that power in the Church as from Christ although by man which have continued to this day Theodoret. hist l. 1. c. 22. De Aedesio Frumentio apud Indos dâ—vina Ministeria â—bierunt Laicii cum erant Frumentius postea ab Athanasio ep factus Cap. 23. Captivamulier apud Iberos Evangelium praedicabet miracula edebat His Const M. Episcopos misit There are indeed three or four examples in cases extraordinary of some private unordained Christians in the Primitive times who occasionally trading to Heathens were means first to teach them the Mysteries of Christ so as they desired to be baptized which was after done by such Bishops and Ordained Ministers as were sent them upon their request from other Churches To produce particulâ—r testimonies out of each Author Father Council and Historian in every age to prove the constant succession the high veneration and the unfeigned love which was every where conferred upon the Bishops and Ministers of the Church also to shew forth that devout care and religious regard which the ordainers the faithful people and those to be ordained to the office had in their several relations and duties when Ministers were to be ordained and consecrated such allegations were easie being very many and obvious but I hold the pains needless considering that to learned men they are so well known and all ingenuous Christians will believe my solemn asseveration that as in the presence of God what I write is Truth As for those weak or wilful men who are in this my onely opposers I know they consider not any heaps of authorities which they account onely as humane which they cannot examine nor do they value them when convinced of the certainty and harmony of them were there never so sweet and many flowers gathered from the testimony of Antiquity and Authority of the Fathers these supercilious novellers will not vouchsafe to smell to them It is well if I can make them savor any thing well out of the Scriptures which favors the Function of the Ministry 4. Catholike custom confirmed by Scripture as to the Office of the Ministry 2. So then in the next place This Defence of the Churches clear constant and Catholike Testimony in this point of the peculiar Office of the Ministry as in any other becomes a brazen wall an impregnable bulwark able to break in pieces or to retort all engines and batteries made against it when it appears to be exactly drawn according to the scale line and measure set down in the holy Scripture which are therefore much sleighted by some who despise the Ministry because like well-planted Canons they defend the Church and its constant Ministry as on the other side the Churches fidelity and constancy are the ground-work and platforms on which the Scriptures are planted 1 Tim. 3.15 The Church of Christ bearing up as the ground and holding forth as a pillar that divine Truth Power and Authority which from God they have in them of which the Church is the Herald or Publisher but not the Author or Inditer Conferring nothing to their internal Truth which is from their revealer and inspirer God but much to their external credit and historick reception which we have tendered to us daily not as immediately from God or Angels or inspired Prophets but by the veracity and fidelity of the Church chiefly in its publick Ministry which in this point of so necessary constant and universal practise for the good of all faithful people in all Ages and Churches cannot be thought in any reason either to have had no rule divinely appointed or that all Churches have been wholly ignorant of it or knowingly have so wholly swerved from it that never any Church either in its Teachers and Pastors or in its people and believers were followers of the Scripture-Precept and Patern till these last and worst days whereas the clear and pregnant light of the Scripture is in this point of a setled Ministry so agreeing with the use and practice of the Catholike Church that as no error can be suspected in the one so no obscurity can be pretended in the other by any Christians who will allow the divine Authority and infallible Truth of those Scriptures which we call the New Testament In all which nothing is more evident Christ sent of the Father as a Minister of Righteousness 1 Pet. 2.25 Heb. 12.2 Matth. 17.5 Jâ—hn 4.34 5.36 6.57 7.16 Heb. 5.4 No mantaketh this honor to himself but he that is called of God as Aaron V. 5. So also Christ glorified not himself to be made an high priest but c. Matth. 3.17 and self-demonstrating beyond any cavil or contradiction than That our Lord Jesus Christ the promised Messias the beloved Son of God the Angel of the new and better Covenant the Minister of Righteousness the great Apostle the chief Bishop and Father of our souls the Author and Finisher of our Faith the supreme Lord and King the eternal and compassionate High Priest the unerring Prophet of his Church whose voice we are onely to hear and obey in all things he commands us That I say this Lord Jesus Christ was sent by the Father to a personal accomplishment of all Prophecies fulfilling of all righteousness to a visible Ministration of holy things for the Churches good That he came not in his own Name as a man to be Mediator and Teacher nor did he as a man take this honor of Prophet Priest or King of his Church upon him but had his mission or appointment from his Father God who gave evident testimonies from Heaven of him not onely before and at his birth but afterward at his solemn and publick inauguration by Baptism into the Work of his Ministry where a voice from Heaven was heard and a visible representation of the Holy Spirit was seen testifying him to be the beloved Son of God the anointed with the gifts of the Spirit above all as Head of the Church These after were followed with infallible signs and wonders while Jesus went about doing good teaching the Mysteries of the Kingdom of Heaven instituting holy rites for the distinguishing of his Church from the world and for the comforting of the faithful in the world by those seals pledges and memorials of his love in dying for the Church and shedding both water and blood upon the Cross Christs sending his Apostles as Ministers Acts 1. Phil. 2.9 Christ having thus personally finished the suffering and meritorious part of his Ministry after his Resurrection being now no more to converse in a visible humane way of presence with his Church on Earth but ascending as was meet to that glory of the Father which as God he had ever with him as man he had
merited of him by suffering on the Cross and enduring the shame for his Churches salvation yet he left not his Disciples comfortless but as he promised sent his Spirit publickly and eminently upon the Twelve principal Apostles Acts 2. John 20.21 whom he had formerly chosen and appointed in his and his Fathers Name to Preach the Gospel to whom he gave the Keys of the Kingdom of Heaven as to the Stewards and chief Deputies or Ministers of his houshold in his absence instructing them what to do on what foundation of faith in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Authority i. e. Legitima potentia Matth. 28.18 19 20. Mark 16.15 to build his Church by what Sacramental seals to confirm believers giving them full power and commission to go into all the world by Teaching and Baptising to make Disciples confirming this power to them by breathing on them and conferring farther Ministerial gifts of the Spirit upon them promising also to be with them to the end of the world which could not be meant of their persons who soon died but of their successors in that Office and Ministry that the same power authority and assistance should be with them in that holy way to which he thus ordeined and sent them by a divine charter and durable commission After all this for further publication of this great Authority and Ministerial power given to the Apostles and their Successors and for the confirmation of it both to their own consciences John 14.17 Acts 2. and to all the world the holy Spirit as was promised came upon them in the shape of fiery cloven tongues filling them with miraculous gifts and all Ministerial power both extraordinary in their persons and ordinary derivable to their Successors such as the wisdom of Christ thought most fit both for the first planting of the Church with miraculous gifts attending the Ministry of the Gospel and the after propagating of it by the same Ministry confirmed by the constancy of the Martyrs and Confessors which were in stead of daily miracles This whole frame polity and divine constitution of the order power and Ministry that should succeed Christ Jesus in his Church was no other than the proper effects of Christs prophetick power and wisdom for the instructing his Church an act or ordinance of his Kingly power for the governing of it and a fruit of his Priestly power and care for a right Liturgy or officiating to be continued in his Church thus furnishing it with an holy Succession of Evangelical Priests and Ministers in his name and authority who might always teach guide and govern also supplicate for consecrate and offer holy things with the faithful and for them namely the sacrifices of prayers thanksgiving and praises especially Heb. 9.14 10.12 that Eucharistical memorial of that one great oblation of himself once made on the Altar of the Cross for the Redemption of the World which is the great accomplishment of the Jewish Prophecies the abolishing of their Types and Ceremonies the main foundation of the Christians Religion and the chief subject of that Evangelical Ministry which Jesus Christ himself hath thus evidently instituted and sealed in his Church For whose sake he hath given those Ministerial gifts with a distinct power and authority making some not all either Apostles or Prophets or Evangelists or Pastors and Teachers Eph. 4.11 12. 1 Cor. 12.4 5 21 28. For the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ c. And this by as manifest a distinction both for gifts and place and use as is in the parts of the body between the eyes and the hands the head and the feet Vers 29. So that all are not Apostles nor Prophets nor Teachers that are Believers and Members of the Body of Christ his Church no more than every part is an eye in the natural body however it partake of the same Soul as Believers do of the same Spirit 1 Cor. 12.6 7. yet in different manifestations of which difference of gifts and office those onely are to judge whom the Spirit of Christ hath enabled with gifts and indued successively in the Church with power from Christ to judge of them and accordingly to invest them 1 Cor. 14.32 The spirits of the Prophets are subject to the Propheâ—â— V. 33. For God is not the Author of confusion c. by solemn and holy ordination into the orderly power of exercising those gifts which they are judged to have received from the Spirit of Christ for the good of the Church both for Instruction and for Government of it Without which divinely-constituted Order and Office of Ministry began in Christ by him derived to the Apostles and by them and their successors constantly and duly observed to these days the Church of Christ had long ere this been a monster made up of confused excrescencies a very heap and huddle of Ignorance Heresies Schisms all maner of erroneous blindness and extravagant madness like those mishapen prodigies which we may often see among those who having cast off the lawful succession the sacred and antient order of the Ministry do in their varieties exceed even the mixtures and productions of Africa After Christs Ascension 5. The Apostles ordain and command other to ordain Ministers we have no less evidence of Scripture for the undoubted practise of the blessed Apostles when they had by a divine lot first filled up that place and part of the Ministry from which Judas had faln Acts 1.25 For having received power Ministerial immediately from Christ they did duly conscientiously orderly and effectually fulfil their own Ministry and also took care to ordain others that might do so too both in their times and after them distributing their own labors into several Countreys and to several sorts of people Gal. 2.7 some to the Circumcision of the Jews others to those of the uncircumcised Gentiles Among whom they exercised their Office and Ministry 1 Coâ— 5.20 As Aâ—â—â—â—sadors â—oâ— Christ as though God did be eech you by us we pray y u in Christs stead be ye reconciled to God 1 Cor. 3.9 2 Cor. 11.2 Esth 7.8 Eph. 4.11 Acts 14.23 And when they had ordained them Presbyters in every Church in Lystra Iconium Antioch c. Acts 20.28 Take heed to your selves and to all the flock over which the holy Ghost hath made you Bishops or overseers to feed the Church of God c. Pauls speech to the Presbyters of the Church of Ephesus V. 17. 1 Tim. 3. 5.22 Lay hands i. e. by way of ordination to the Ministry 2 Tim. 2.2 The things thou hast heard of me commit thou the same to faithful men who shall be able to teach others also Tit. 1.5 I left thee in Creet that thou shouldst ordain Elders in every City as I had appointed thee Non tam solicitus de cura Timothei sed propter successores ejus ut
tenderness and indulgence of a Mother the caution and courage of a Commander the vigilancy of a Watchman the patience of a Shepheard the zeal of a lover the diligence of a woer the gallantry and honour of an Embassador who as he gives no cause so knows not how with patience to see his Master or Message affronted or neglected The wisdom and discretion of a Counsellor The constancy and resolution of a Pilot whom no storm must drive from the Steerage whom it becomes to be drowned with his hand on the helm For a true Minister who is enabled by God approved by man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Socrat in Pl. Apol. Patâ—rnum est docendi munus Heb. 2.12 I will declare thy name among my brethren c. 2 Cor. 6.1 We therefore as workers together with God and Christ c. 2 Cor. 5.10 All things are of God i. e. ordered by him who hath reconciled us to himself by Christ Jesus and hath given to us the Ministry of reconciliation V. 20. As though God did beseech you by us and so duly sent and ordeined by both to the service of Christ in the Church hath upon him not only something of the honour and authority but of the duty and care of Parents and that right of primogeniture which from Christ is derived to them as from the elder among many brethren which is to teach instruct provide for direct and govern in the things of God the younger succession of the family of Christ Yea more every true Minister hath part of the work of God assigned to him having a Deputation or Lieutenancy from Christ to fulfill what he hath graciously undertaken not as to meritorious satisfaction which Christ alone hath perfected but as to Ministeriall instruction and pastorall government teaching mankind to know the will of God how he is to be served and how they may be saved yea and ruling them that are Christs with his Scepter Furnished as the Ark with the Law with Manna and with Aarons rod to convince men of sin to comfort them with promises and to keep them in holy bounds by just authority and Christian Discipline So that true Ministers stand as in Parents so in Gods and Christs stead as to the visible means and outward work of divine institution 1 Cor. 4.7 which the Lord hath chosen to dispense by such earthen vessels that as they have some reflexions and marks of divine authority and honour more than humane upon them in their work and Commission so they may have as they had need more than ordinary divine assistance to carry them through the discharge of this work as it ought to be done In reference to which great and sacred imployment the Lord Christ fasted Luke 6.12 and prayed a whole night in a mountain the day before he chose ordeined and sent his twelve Apostles to the work of publike Ministry among the Jews yea and after they had enjoyed his holy society and instruction for some years yet before they were to go forth to the Gentiles conversion knowing what difficulties they should encounter what beasts and men and devils they were to contend withall besides how strange and incredible a message they went withall to convert a proud vain luxuriant covetous and crueâ— word he would not have them go from Jerusalem Acts 1.8 till they were endued with power from on high by the holy Spirit their teacher and comforter 〈…〉 the â—ntients had of the Ministry of the Gospel and with what spirit they undertook it 8. And according to this so emn both institution and preparation of the first Ministers of the Goâ—pell which Christ sent in whose power and after whose patern as neer as may be all others ought to succeed in â—he Church all holy wise able and humble Christians have alwaies looked not without horror trembling and amazement upon the Office and work of the Ministry untill the pride and presumption of these times Antiently the worthy Bishops and Ministers were both before and after their Ordination to this Office still asking this question in their souls who is sufficient for these things and what shall I do being a Minister to be saved still jealous lest while they Preach to others themselves prove castaways 2 Cor. 2.16 1 Cor. 9.27 De propriâ anima negligens in alienâ esse non potest solicitus Jeron However now youthfull confidences or rusticall boldness or vain-glorious wantonness or ambitious ostentations or covetous projects or secular interests or friends importunities or fortunes necessities and stimulating despairs to live any other way these God knows are too often the main motives which put many men upon the work of the Ministry Yet Those grand and eminent men of old whose gifts and graces far exceeded our modern tenuities came not to this holy Ordination nor undertook this service of God to the Church either as Bishops or Presbyters without infinite reluctâ—nce Naz. Or. 29. Reproves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Importune aking tâ—ngues that know neither hâ—w to speak nor to be silent Such Preachers he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—ter he shews how much caâ—e is to be used before and after the undertaking that holy Office P. 48. 7. c. Eph. 6.12 1 Cor. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. grief dread and astonishment They had a constant horror of the worth and danger of mens souls which only Christ could redeem with a valuable price the losse of which a whole world cannot countervail also of the terrors of the Lord to slothfull and unfaithfull servants in that work also of the strictness of accounts to be given at Christs tribunall They had before their eyes that boundless Ocean of business into which a Minister once ordeined lancheth forth and is engaged to study to preach to pray to fast to weep to compassionate to watch-over to visit to rep oove to exhort to comfort to contend with evill and unreasonable men deviâ—s and powers of darkness to take care of young and old to temper himself to novices cathecumens to confirmed to lapsed to obstinate to penitent to ignorant and erronious to hereticall surlyness to schismaticall peevishness to become all things to all men to gain some The work indeed requires saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crysost in Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Synes ep 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—d 2 Cor. 11.29 Who is weak and I am not weak who is offended and I burn not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most ample and enâ—â—rged soul lest any under our charge be ignorant by our neglâ—ct be misled by our errors justly scandaâ—ized by us and hardned against us lest any saving truth be wasted or concealed any soul woundâ—d any conscience or faith shipwracked lest any weaker faith faint any stronger fall lest any be tempted and seduced by Satan or his Factors In fine lest any poor soul should be damâ—ed by our default which is
For which necessity a relief was long ago hoped for and expected if not promised from the piety and nobleness of the Parliaments of England who could not but see that in many if not most parts either the Ministers abilities and pains exceeded the Benefice or the starving tenuity of the Benefice like an hungry and barren soyl Innovercante solo satae arbores quamvis generosiores feraces cito sterilescunt Varro Tenuitatem beneficiorum necessariâ— sequitur ignorantia sacerdotum Bishop Jewel eat up and consumed the Ministers gifts and parts which at first were florid and very hopeful and so would have thrived had they not been planted in a soyl that was rather a dry nurse than a kinde mother Nor was there then or is there now any way to avoid the mischief of admitting such minute offerers of their selves to the Ministry in places of so minute maintenance unless the entertainment were enlarged as is requisite in many Livings where the whole salary is not so much as the interest of the money bestowed in breeding of a Scholar would amount to which an able Minister cannot live upon so as to do his duty yet this fault of ordaining and instituting weak Ministers which arose from the hardness of Laymens hearts was better committed than omitted by the Ordainers for it was better that such small timber if as strait and sound as can be had be put in the wall than the house in that place lie quite open and decayed Better the poor people be taught in some measure the Mysteries and Truth of Religion than left wholly wilde and ignorant I know that as in a building it is not necessary that all pieces should be great and massie timber less will serve in their place and proportion yet the principal parts ought to be so substantial that they might relieve the weaker studs and rafters of the burden so that no danger might be to the whole Fabrick from their feebleness so assisted The state of the Church ought indeed to be so ordered that there should be a competency for all and a competency in all Ministers but in some there ought to be an eminency as in employment so in entertainment upon whom the greatest recumbency of Churches may be laid whose learning courage gravity tongue and pen may be able to sustain the weight of Religion in all controversies and oppositions which assertings and vindications require not onely good will and courage but great strength and dexterity The ablest Minister if he well ponders what he hath to do hath no cause to be very forward nor should the meanest that is honest and congruous have cause to despond or be discouraged in his good endeavors Great care ought to be had for Ordination of able Ministers and for augmentation of their Means to competency To restore the Reformed Christian Ministry in this Church to its true honor there should be greatest care had in the matter of ordination before which antiently the Church had solemn Fasting Prayer and Humiliation But in vain as to many places which all need able Ministers will this care be unless there be also some necessary augmentation of Ministers maintenance As the ablest men should be invited to the work so none unable should be admitted and none once admitted should have cause by the incompetency of their condition to be ashamed and by their poverty contract inabilities as Trees grow mossie and unfruitful in barren soyls Nor would this pious munificence be thought much by any Christian Nation to which God hath been so liberal in his earthly bounty if they did indeed value his heavenly dispensations and the necessity work or worth either of true Ministers or of poor mens souls whom itinerant Preachers cannot feed sufficiently with a bit and a way but they require constant and resident Ministers to make them thrifty and well-liking I conclude this Paragraph touching the great work of the Ministry with that Character of an able Minister which St. Bernard hath admirably set forth to Eugenius the then Bishop of Rome by which we may see what sense was in those days Four hundred and fifty years ago of the duty of Ministers and what kinde of ones holy men then required in the Church from whom our succession without any disparagement from mens personal faults is derived Such saith Saint Bernard are to be chosen Tales eligendi sunt Ministri qui sunt compositi ad mores probati ad sanctimoniam para â— ad obedientiam subjecti ad diciplinam rigid ad censuram Catholici ad fidem fideles ad dispensationem concordes ad pacem conformes ad unitatem Qui regibus Johannem exhibeant Egyptsis Mosen fornicatibus Phineam Heliam idolatris Helisaum avâ—â—is Petrum mentientibus Pauluâ— blasphemantibus Christum negoâ—tantibus Qui vulgus non spernant sed doceâ—nt non gravent sed foveant Minas principum non paveant sed contemnant qui marsupia non exhauriant sed corda reficiant De omni re orationi plus fidant quà m industriae sua O si videam in vita mea Ecclesiam tatibus niâ—aâ—â— columnis O si Domini sponsam cernerem tantae commissaâ—â— fidei tanta creditam puritati quid nec â—â—aâ—iâ—s quidve securius Bern. l. 1. ad Eugenium and ordained for Ministers of the Church who are composed for their maners approved for their sanctimony ready to obey their Superiors subject to Discipline strict in their Censures Catholike for their Faith faithful in their Preaching conform to the peace and unity of the Church Who to Kings may be as John Baptist to Egyptians as Moses to Fornicators as Phineas to Idolaters as Elias to Covetous as Elisha to Lyars as Peter to Blasphemers as Paul to Symonaical and Sacrilegious Trafickers in the Church as Christ to the Buyers and Sellers in the Temple Such as may not burthen or despise the poor but nourish and instruct them not flatter and fawn on the rich but rather rouze and affright their proud security not terrified by threats of Princes but living and acting above them not exhausting mens purses but comforting their consciences and filling their hungry souls with good things who in every duty may trust more to their Prayers than their Studies to Gods grace than their own gifts and industry O saith he that I might in my days see the Church of Christ set and built on such Pillars O that I might see the pure Spouse of Christ committed to the eare of such pure and faithful Guardians Nothing would make me so securely happy Thus this devout and holy man in his times to whose pious and earnest desire I could heartily say Amen if I did but hope that ever the request might be heard and granted in my time but though all men be liers yet we have a true God to trust in As for that Liberty which some Christians plead 16. Private Liberty of gifts and publick Ministry not inconsistent not upon a Socinian or fanatick
Tert. Nulla vox divina adeo dissoluta est diffusa ut verba tantum defendaâ—tur ratio verborum non constituatur Tertâ—l de prâ—â—l ad Haer. Rom. 12.6 2 Tim. 3.17 which are the oracles of God and hold forth his mind to the world in matters of Religion are to be understood and interpreted not by minds leavened with hereticall pride or Schismaticall peevishness or captious and criticall moroseness or Scepticall cavilings and janglings which commonly drive some other secular and sinister end rather than any thing of true faith good manners and an holy life but with all pious and cautious consideration all humble diligence and ingenuous candor Which first regards the joynt Analogy the concurrent tenor and that clear proportion or rule of faith and holy life in doctrine both â—â—r mysteries and moralities which are evidently shining from many places that are Indisputable either for the clear Instructions in morals or Institution in mysteries or Imitation in Illustrious and commended examples for order and policy All which are enough â—â— make a man of God and any Church of Christ perfect to salvation And such light from the clear propotion and concurrent harmony or constant tenour of Scriptures old and new hath this point of the peculiar function of the Ministry Evangelicall both from the practise and precept of Christ and his Apostles and others after them to which the use and judgement of all Churches do fully attest In that tryall approbation benediction imposition of hands Ordination and solemn mission of some men in the Church to the Offâ—ce and work of the Ministry which is set forth in the New Testament Against all which so full clear proofs and so constant a light what ever can be urged by single texts or solitary and occasionall examples out of Scripture Nolunt agnoscere ea loca S. S. per qua revincuntur hic nituntur quae ex falso composuerunt quae de ambiguitate ceperunt Tertul de praes 2 Pet. 2.16 Tantum veritati obstruit adulter sensus quantum corruptor Stilus Tert. de prae ad Haer. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eplph. l. 75. Acts 8.4 They that were scattered abroad went every where Preaching the word must needs be by these objecters either weakly or wilfully mistaken in the phrase and manner of speaking or else is wrested as St Peter tels us by ignorant and unstable minds from the scope and design of the Spirit of God in that place which is the measure of all right Interpretation Or else it only relates to something done by the rule of occasionall prudence or speaks of some practise which was only temporary not binding or miraculous and extraordinary which cease when the gift and occasion ceaseth or it may be in some cases of urgent necessity which might befall an Infant planting incompleat inorganicall Church either not fully formed and setled in the due order or suddainly pressed and scattered with vehement persecution and so forced from that order and exactness in outward Ministrations of the Church which regard a sociall ut cresceret plâ—bs multiplicaretur omnibus inter initia concessum est Evangelizare Baptizare Scripturas in Ecclesia explanare Vbi autem omnia loca circumplexa est Ecclesia conventicula constituta sunt rectores caetera officia c. Vt nullus de clero auderet qui non ordinatus esset praesumere officium quod sciret non sibi creditum c. Coepit alio ordine providentia gubernari Ecclesia Com. in Eph. 4. Amb. asscripta Tit. 1.11 Gal. 5.12 1 Tim. 1.20 publike and common more than a solitary and private profession of Religion and which in the Churches setled condition they otherwaies duly and conscientiously observed as the will of God All which extraordinary cases are in all wise mens judgement very far different and distant from that of this Church of England unless it may seem under some persecution by slanderous toungs by false Brethren and deceitfull workers and disorderly walkers the troublers of our Israel whom the Apostle Pauls charity to this reformed Church would no doubt have wished that either their mouths might be stopped or they might be cut off and delivered with Hymenaeus Philetus and Alexander the Copper-Smith to Satan that they might learn not to blaspheme the Scriptures and the true Ministry and this true Church and in all these the Gospeâ—l and name with the Spirit and grace of Christ all which have been manifested among us by the Ministers of this Church 3. Those and the like places answered in generall The no validity of such captious disputings by Scripture against Scripture Truly I do not think that the so oft repeaters of their Socinian Crambes The objectors of those and the like single places or those temporary and occasionall practises in Scripture by which men or women unordeined to be Ministers did privately teach or publikely prophesy can be so weak and silly many of them for some of them are men only in malice against the Ministers but children in understanding as to believe That there is any such weight or force in any of those objections which their own reason and conscience if not blinded with passion and prejudice against the Office of the Ministry will not tell them have very easy fair and full solutions Either first from the extraordinariness of the gifts which were but temporary and to which these men can with no face pretend by any thing yet discovered by them Adulteria Scripturarum â—â—positionum mendacia Tertul Their zeal to disgrace and destroy the Ministry by perverting and wresting the Scriptures is no sign of their Apostolicall gifts but of their Satanicall or Schismaticall malice Or secondly they are answered fâ—om the case of the Church in some places newly planted or persecuted and scattered Or thirdly by the common exercises of private Charity among believers one to another which all good Christians and Ministers allow still and rejoyce in the order usâ—fulness and modâ—sty of those charitable gifts and Brotherly exercises which may â—n their proper place being duly regulated as well consist with the divine authority and peculiar eminency of the Ministeriall function as the Moon and Stars may be in the same firmament with the Sun Although shining in a different time and orb with different lustre and to far less degrees of influence yet to the same common end the good of this inferior world So that no wise and gracious Christian in reason can or in conscience ought to sheath those or other Scriptures in Ministers bowels which are rather for their defence and assistance Shewing indeed the great use of a constant peculiar Ministry to prevent the Churches desolations and such neccessities of meaner supplyes So far are they from affording any ground either wholy to give a bill of divorce to the setled Ministry which by so many clear and pregnant texts is plain to be dâ—vinely
horrid and abominable liquors whose venom hath so stupified their consciences that they are past all feeling and sense of either sin shame or sorrow Nor is there ever any of these new Rabbies who can content himself with either the orders of this Church or the Articles of Sound doctrines or Catechisticall foundations and principles which it hath embraced and propounded upon very grave and good advise as most safe and necessary for Christians They must ever have some new fangle either of opinion or practise to make them remarkable 7. Gifts alone make not a Minister nor furnish him with true Ministerial power and authority But if I should yield which I cannot do with truth or only suppose some of these men to have even ordinary Apostolicall gifts as they vainly and falsly pretend yet even these would not make them beyond or better than fals Apostles unless they had the call mission and authority which true Apostles had immediatly from Christ and which false Apostles untruly pretended to who though they taught the truth yet with falsity pretended they had seen the Lord Jesus and were sent as other Apostles by him Nor will those common gifts make them ordinary Prophets or Ministers in the Church unless they have the ordinary call and mission which Christ hath setled in the Church A Serpent of gold would not have brought those healing effects which the brasen did at Gods appointement Gifts of knowledge and utterance alone are not qualifications sufficient for men to challenge the right of Ordination to publick Ministry for the moralls and practiques of men as well as their intellectuals are much to be considered the Priest might be able and the Levite lusty for service when they were unclean and so unfit for the Temple The levity haughtiness rudeness boastings and inconstancies observable in some mens looks gesture habit and carriage as St. Ambrose guessed at the mine and garb of two Presbyters who afterward proved stark naught makes them less fit to be ordained Ministers in the Church than many who have weaker gifts but discover more prudence gravity meekness humility and diligence Autoritas Charismata praesupopanit at Charismata autoritatem non ponunt Gerard. de Minist Qualis ordinatio talis successus Luth. 1 Cor. 3.3 A stock and gifts and parts either naturall or acquired though never so thrifty and spreading is of it self but as a crabstock and can of it self bear no other than sour fruits of Factions Schisms Emulations and carnall confusions in the Church till it is grafted with holy ordination by that due ministeriall power which is in the Church As there are formally or truly no true Sacraments where the same Elements and words materiâ—lly are used unless there be also a right Minister of holy things who acts and consecrates not in any naturall or civill capacity as from his own mind or other mens will but by delegation and appointment from Christ nor can there be a right Minister In actionibus tam sacris quaÌ„ civilibus id validum quod legitimum Reg. Ju. or Officer from Christ as I formerly proved where there is not a right patent divine power and commission given in his Name by due ordâ—nation as it is but treason and rebellion for the abâ—est States-man or Lawyer to undertake and act the part of an Embassadour or Judge untill he be made such by those in reference to whose will and work such power and employment only can be conferred That cannot be done in anothers name which is not done by his consent Quo meliores eo deteâ—iores Verulam de Jesuitis and according to his declared will Men of the greatest gifts if they are disorderly in the Church are but as Wens in the hodâ— the greater the worser the more they swell beyond the modell and true proportion of the bodies features the more deformity and inconvenience they bring to the whole body nor hath any man any cause to boast of them for it is not the greatness but fitness of parts which makes them handsome or useful to the whole who knows not that great wits and parts are oft-times great temptations as was said of Origen Magnum ingenium magna tentatio Vinc. Lyrin de Origine Tertul Gen. 3. whose frequent Preaching in the Church of Alexandria before he was Ordeined Presbyter gave great offence to grave and godly men imputing his after errors and fall to his too great forwardness and presumption The Serpent which was subtiller than other beastâ— is chosen by the Devill as a fit organe for to convey his temptations Proud and presumptuous gifts in men are no better than those inordinate excrescencies which exceed mens noses or blind their eyes or somtimes swell bigger than their heads nor will their fate be better at last than that of the Giants was who presuming of his vast limbs 1 Chron. 20.6 and the extraordinary number of his fingers and toes which were twenty four in all yet there wanted not of Davids worthies who slew him when he defied the Church of God 2 Cor. 10.12 If men be left to measure themselves only by thems lves as most of these overwise-men do which of them but is prone to think very highly of himself and like the Apes in the fable fancy they can build as brave Houses and Cities and Churches as the ablest man but when they come to the Wood thâ—y have not so much as Sawes or Axes or any tools to begin the work withall But these over-forward men usually reply with great sadness and severity against Ministers Monopolising of the duty and office of Preaching the Gospell That Paul rejoyced if any preached Christ Phil. 1.18 8. Of St. Pauls rejoycing that any way Christ was preached Phil. 2.21 Acts 17.11 though of envy and evill will though not Ordeined c. I answer first It doth not appear but those men might have due Ministeriall power to preach the Gospell and yet through passion or faction they abused this power seeking their own things and not the things of Christ Or secondly It may be their preaching was but privat domestique and charitative Instruction or confirming of others repeating as the Bereans what they had learned of St. Paul or other Apostles which is not denyed to any sober Christians but only required to be kept within those bounds of Order and humility so as it neither becomes rivall to or opposer of nor yet a despiser and at last an abolisher of the office of the publique Ministry which is the design of the presumptuous and pretenders against the Ministers Thirdly If those whom the Apostle speaks of were not Preâ—â—â—ers by office but only by their own little motives of applause or profit or Envy and the like they were moved to preach the Gospell of Christ yet they did not like ouâ— modern Intrudâ—rs and Usurpers boâ—st of Extraordinary gâ—fts and call nor did they deny or seek to overthrow in others the ordinary
Mendacia mendicabula and slow to teach as St. James adviseth As for those Histrionick Players and vaporing Preachers who with a Theatricall impudence in many places seek to fill the world with meer noise and clamor crying down all the antient Ministry as Antichristian and the Ministers as no way called sent or authorised by God or the Church turning all either into spirituall or new prophetick gifts to which they highly pretend certainly their vanity can move wise Christians no more than those cheats and wanderers do who swear they have found out and can sell you the true Elixar the Philosophers stone which will turn baser metals into gold while yet poor men their raggs sords and beggery sufficiently confutes their rare skill proclaiming to all but fools their lying and proud beggery which more needs anothers charity than is any way able to relieve any mans necossities If this Gentleman be in good earnest for a duty and office of prophecying besides and not against the order of the Ministry let him study how to restore to us the reall and usefull gifts of primitive Prophets Of the primitive prophetick gifts in the Church which may serve worthily to demonstrate beyond what is already done by excellent Writers the true sense of the Scriptures as to the great mysteries of Jesus Christ the Messias God forbid such should not have a primitive use and esteem in the Church But let us not be abused with such triflers as shall either darken what others have well explaned or shall only produce old protrite and stoln notions of other mens works as if these were the rare and new fruits of their own private prophetick gifts Possibly with this Gentlemans good leave the Church of Christ neither hath now nor needs any such prophetick gifts as were primitive and may truly be so called No more than it doth tongues miracles Chrysost orat 88. Gives reasons why Miracles are now ceased in the Church So Isid Pel. l. 4. Ep. 8. Rev. 2. and healings which it had and wanted too in those first times and dispensations when the Gospell of Christ was strange and new to the world and to the Churches which were but newly planted or in planting which now it is not specially in England after the Church hath enjoyed those plentifull diffusions of Evangelicall light from Christ and the Stars in his right hand for many hundred of years so that knowledge hath abounded as the waters of the Sea It is very probable the Churches in ages succeeding the Apostles gave over the form of the exercise of prophesying when once they saw the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speciall gift ceased I remember no mention of this Prophecying among the publique officers duties or privileges of the Church No Councill no Father that I find regulates it or reckons upon it nor doth this Gentleman produce any one testimony for it out of the Churches after-practice in Ecclesiastick Histories and antient Records which may best distinguish for us Tacito omnium consensu per desuetudinem abrogantur Blond what things were of temporary what of perpetuall use in the Church It is evident that all things that were primitive and occasionall are not therefore to be made perpetuall or after long cessation to be restored many things used in the infancy and minority of some or all Churches have soon after been disposed as the collections on the first day Those collections for the poor on the Lords day Cyp. calls Gazophylacium and Corbona de Eleemos And St. Chrysost endeavoured to restore them in Constantinople See Bero. Ann. Anno Christi 44. In Tertul. time Christians abstained from blood Nec animalium sanguinem in esculentis habemus Apol. c. 9. yet in St. Austins time they did not abstain from blood or things strangled Aust cont Faust l. 3. c. 13 Mat. 2.20 1 Cor. 16. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Agapae or love feasts 1 Cor. 11.20 were by divers Councills forbidden when they degenerated from the Primitive simplicity and purity Jude 12. Spots in your feasts feeding themselves without fear So the Holy Kisses or salutings Rom. 16.16 1 Thes 5.26 The common stock of goods Acts 4.32 publikely dedicated to the relief of the Church in which the poorest believer had as much interest in what was given though they contributed nothing as he that gave most of his estate So the annointing of the sick James 5.14 So the Celebration of the Lords Supper every Lords day The peoples Amen 1 Cor. 14.16 which Jerom sayes was in his time as a Clap of Thunder such consent lowdness and alacrity was in that voice of Christian Assemblies The observation of the Jewish Sabbath with the first day of the week The abstinence from blood and things strangled and the like Nothing is more ridiculous in Religion than as some fond or fraudulent Papists do their exercisings and shews of daily Miracles to continue the ordinary use of all those things in the Church which we read were practised in Primitive times upon some extraordinary account either of necessity or charity or speciall gifts then only conferred Which when they were at the highest tide among professors yet were never wont to ouerflow the constant banks of the divinely established calling of the Ministry but still were kept within those modest holy and humble bounds which became the Christian flocks toward those Guides and Pastors which were to be constantly over them in the Lord with whom Christ promised to be as by his Authority and blessing so by his Spirit and assisting gifts to the end of the world As for this Gentleman whose devotion and charity hath raised him to so good hope and expectation of finding or making fit Prophets among the common people truly if he can bring forth any Gentlemen either Lawyers or others of so pregnant parts so ready in Scriptures and of so good utterance as in him appears together with so much gravity candor and equanimity as for the most part he expresses to the Ministry as a peculiar Calling and divinely instituted office such Prophets will be so far welcome as they shall be usefull to the Church Both Ministers and others wouâ—d be gâ—ad to see the Inns of Court or Chancery come in like Zilpah and Bilhad to supply the feared barrenness and decayes of Rachel and Leah Gen. 30. the two Universities which were wont to be the fruitfull Mothers and carefull Nurses of the true Prophets and Ministers Nor would it be a less acceptable wonder to all true Christians and Ministers to see such Zenasses 2 Tim. 4.10 devout Lawyers run cross to Demas his steps and forsaking this present world to follow after St. Paul than once it was to see Saul also among the Prophets 1 Sam. 19.24 Talis cum sis utinaÌ„ noster esses Ages ad Farnabasum inimicum ac mobilem Men that can write I presume speak too after so serious and Spiritual a way as that
are transported with ariseth from the like ground as was in the hearts of Tobias and Sanballat Nehem. 4. Solatiam est malorum bonos Ca pere Ieron ut improbi suo malo delectantur ita invidi alienâ— bonâ— terquentur Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amb. and that scornfull crue against the Jews that by their means this Church of God as the Temple is built repayred clensed reformed That by their valiant courage learned skill and vigilant Industry the truth faith holy Ordinances and good manners of this Reformed Church are asserted vindicated preserved and restored from those ruines rubbige sords and demolishings by which erroneous ambitious covetous and licentious minds seek to waste infest and quite abolish the Reformed Religion both in England and every where else In order to which grand design the Anti-ministeriall Adversaries are not wanting to bring all manner of rayling accusationâ— and indign Calumnies against both the Ministers and Ministry of this Church Some of which I think it a shame for me by reciting of them to pollute either my Pen or the purer eyes of those readers who excell in Civility as much as those evill Speakers do in insolency and scurrility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27.34 both for carriage and language against the best Ministers in England But it is no wonder if they give us the gall and vinegar of bitter reproaches to drink when they intend shortly to crucifie us All is less than was sayd and done to Christ himself It is part of our honour and blessing to have men speak all manner of evill of us Mat. 5.11 if we can but make it appear to be most falsly and and injuriously as well as most indignly and ungratefully Such manner of speaking becomes no mens mouths but those whose hearts abound with so much malice against the best Ministers who ought to be the best of men and generally are the best of speakers In honour to whose many reall and excellent gifts becomming the dignity of their holy place and function as also in charity to all others chiefly those who most despise and hate the Ministers of this Church I shall endevour to let all men see in the following part of this Apology the malice futility and falsity of those evill speakings wherewith some men please themselves the more because they think they please some others whom they fancy to have a very evill eye and an heavy hand toward such Ministers as most study to please God and to preserve the Reformed religion in this Church of Christ CAVIL or CALUMNY IV. Against the Ministry of England as Papal and Anti-Christian THe fourth Cavil or Calumny then wherewith the office and function of the Ministers of England is battered and defamed among the credulous weak and vulgar minds is this That if there be such a peculiar order and office of the Ministry established in Scripture by a Divine Institution and so continued in the Church by a right Ordination for some times of Primitive purity to a holy succession yet the present Station Calling and Authority of the Ministers of England is apparently Antichristian as derived from Episcopall Ordination and that descended from the Papall or Roman authority which was but of late years abolished as that of Episcopie they think now is neither of them seeming to them to be of Christs appointment or according to Scripture-rule and patern So that if it be necessary to have peculiar Ministers by office it is also necessary to cast off the former order and standing which is degenerated and to begin upon some new account which shall appear to be neerest to the pattern of Divine Institution and primitive practise how ever it may fail of a constant succession for above these 1600. years from Christ during all which time it is evident indeed that Bishops have had a chief place and influence in the Ordination of Ministers and for 1000. the Pope hath chalenged something of Supremacy and Jurisdiction in these Western Churches over all the Clergy both Bishops and Presbyters None of which are fit to serve in Gods house as Ministers while they are not clensed from that leprosie which they have contracted from the Pope and Prelates Answ I will first endevour to take off from the face of our Ministry this scandalous visard of the Papall authority 1 The Papal Usurpation no prejudice to the true Ministry of England more than to all other Christian Institutions which scares some people so very much that they are afraid to medle with any thing that ever passed the Popes fingers except only the lands and revenews of the Clergy Having removed this veil or covering which was sometime over these Western Churches we shall easily see the face of the holy Ministry no less than of other Christian Institutions restored without any Disfiguration or Essentiall change by any such mask as might sometimes be upon it through the policy and folly of many It were a very weak and injurious Conâ—ession no less prejudiciall to the Reformed Churches than pleasing to all the Romish party if the Pope could perswade us Protestants and other Christians to cast quite away and utterly abhor what ever the Papall usurpation hath abused or the Romish devotion hath used in matter of Christian religion Sure then we must seek for other Apostles and Saints other Scriptures and Sacraments another Gospel and Messias than Jesus Christ no less than other Bishops and Ministers For over all these the Popes of Rome have spread the skirts of their usurped authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 67. Plato All things handled by men are subject to be sâ—yied 2 Thes 2.4 Antichristus ChristuÌ„ mentitur turpitudinem vitae falso nominis honore convestit Jerom. ad Geront Amara erat Ecclesia in nece martyrum amarior in conflictu haereticorum amarissima in moribus domesticorum Ber. â— 33. in Cant. Petri CathedraÌ„ occupat tanquam Leo paratus ad praedam bestia Apocalyptica cui datum est os loqueus blasphemias bellum gerere cum sanctis Ber. ep 125. Maâ— 21.13 Christus Templum Dei cauponibus latronibus deturpatum non diruit aut penitus detestatur sed purgamenta ista faeces ejiciendo Dei domum in diviniorem usum asserit hoc modo in pristinum honoram restituit Chem. Mat. 23.2 Mat. 15.6 their impure mixtures their corrupt doctrines and superstitious manners Who as far as they are Antichristian that is go in any wayes contrary to the holy rule and humble patern of Jesus Christ yet might yea and ought to sit in the Temple of God as all Antichristian spirits indeed do who cannot properly be but where there is a Profession of Christianity yet it doth not follow that the Catholique Church against which the gates of hell shall not prevail so as to extinguish the name of Christ was either wholly ruined by Antichristian superstructures or that the whole fabrick of it must be pulled down
are holy Numb 16. though the hand and fire were unholy which were applyed to them Our Ministery then may be and certainly is very good holy 4. Our Ministry not from nor of the Pope and divine as well as the Scriptures and Sacraments or other holy Ministrations and duties are when duly restored to their primitive purity order and authority which go along with their right succession notwithstanding they are derived to us through or by the Romish Church or the Popes dispensation yet do they not therefore descend from them but only from Christ the first institutor of his Church and of this Ministry with a perpetuall power of succession Possunt esse pastores Lupi alio respectu Pastores in veritate quam profitentur in potestate quaÌ„ ritè obtinuerunt Lupi in erroribus quos admiscent in corruptelis morum c. ut Scribae Pharisaei in Cathedra Mosis panem veritatis proponebant sed non sine fâ—â—mento errorum officium distinguendum à persona potestas à moâ—ibus Gerrard de Minist Rev. 2.4 Jer. 3.1 Thou hast played the harlot with thy lovers yet return to me saith the Lord. Rev. 3.2 Our Lord Jesus Christ the gracious Spouse of the Church as of every Soul that truly believes and obeys though with much unbelief and frailty disdains not to own his relation to any Church or Christians though they are not so faithfull to him though they lose their first love yet they may be still his by what still remains of soundness and outward profession Yea and Christ will vouchsafe to admit us again to the communion and covenant of his love even after long wandrings and unkind absences when ever we wash our selves and return to him from our disloyall adulteries and pollutions He doth not utterly divorce any Church when the substance and essentials of Religion which are but in a few things do remain notwithstanding the many meretricious paints and disguisings which the wantoness of humane inventions may have put upon it thereby disfiguring its Primitive beauty and simplicity Mans vanity and arrogancy against God or men doth no whit abrogate either the right which Christ or any Church and Christian posterity hath to the purity and power of his gifts and institutions in the right way of his Mâ—nistry All which may remain with a blessing in the root and Seed though they be much pestered over-dropped choked and almost starved by humane additions which keep them for some time from their full glory vigor and extension Therefore the learned and godly Reformers of this Christian Church in England did not dig any new fountain of Ordination or ministeriall power as some Romanists calumniated at first and were afterward convinced of the contrary by Master Masons learned defence of the Ministry of England as to its right succession but they only cleared that which they saw was divine in the first broaching or Institution by Christ and as in the purest derivation by the Apostles however in time it became foul by humane feculencies and dregs as it passed rightly though not purely through the hands of some Bishops and Presbyters even to their dayes Nor was ever any thing required by the best Reformed Churches further to confirm and validate the Authority or power Ministeriall which any had received when he was first ordeined Presbyter in the Romish Church Contaminarunt non sustulerunt Ministerium Ecclesiae Alsted but only this to renounce not his Baptism but his errâ—rs and former superstitions to profess the Reformed Truths of the Gospell and accordingly to exercise that Ministeriall power which he had received truly as to the substance and duly as to the succession both as to the Office conferred and the persons conferring it Howsoever the sword of the Ministry had through the neglect of those to whom it was committed been suffered to contract the rust of superstitions and to lose much of its beauty and sharpness yet it was still that true and same two-edged sword which came out of the mouth of Jesus Christ Rev. 2.12 the first ordeiner of a peculiar setled Ministry in his Church Nor may it be broken or cast away when it hath been rightly delivered but only cleared whetted and furbished from its rust bluntness and dulness That Pen which now writes blottingly might be well made at first and will write fairâ—y again if once the hairs or blurs which its neb hath contracted be but cleared from it It is still Gods Field and Husbandry with good Wheat in it though the enemy hath while men slept sowen many tares Bishops and Ministers reformed may be Gods true labourers and appointed Husbandmen though they have some time loytered as the Disciples were Christs when their eyes were so heavy to sleep that they could not watch with him that one hour of his most horrid agony Mat. 26.40 It were then but a passionate scuffling with mad men a most impertinent disputing with unreasonable minds further to argue about the Popes usurped or abused Authority in any kind over Churches or Bishops or holy Ordinances and Ministry For which he had as little grounds of Scripture or reason as these Anti-Ministeriall Obâ—ectors have now against this Church of England and the function of the Ministry in it against which these cunning cavillers have not so much pretence to argue from the Popes usurpation that our Ministry and Religion are all Antichristian as they have both Scripture Reason and Experience besides the consent of all Reformed Churches to conclude them to be truly Christian if anger or envie or covetousness had not blinded their blood-shotten eyes they might easily see some of those mighty works Mat. 11.20 which have been wrought on mens Souâ—s by the Ministry of England since the Reformation and without this efficacious Ministry I believe neither these Calumniators had been so much Christian as they pretend nor so able spightfully to contend with shewes of Piety and popular falacies against the true Ministry of this Church and the best Ministers with whose Heifer they have plowed We know well that not only the reformed Churches 5. Of the Popes pretended Supremacy in England but even the Gallican and Venetian which keep communion with the Romish Church and Papall party besides the Greek Asian and African Churches do generally oppose and vehemently deny the Popes abusive usurpations both in things Ecclesiasticall and Secular And this upon most pregnant grounds not only from Scripture whence nothing was ever fairly and pertinently urged as some places are fouly wrested and yet but little to the Popes advantage but also from * Caeteri Apostoli par consortium honoris potestatis acceperunt qui in toto orbe dispersi Evangelium praedicaverunt quibusque decedentibus successerunt Episcopi Is Hisp l. 2. off Eccl. c. 5. Qui sunt constituti in toto mundo in sedibus Apostolorum non ex genere carnis ut filii Aron sed pro unius cujusque
unnecessary rigors and severities may not make the Mass or lump of religion more sowr and heavy than God in his Word hath required who cannot be an enemy to the right and sanctified use of melody or Musick Psal 33.2 2 Cor. 9.7 since he commands singing to his praises and loves a cheerfull temper in his service Certainly Musick is of all sensible humane beauty the most harmless and divine Nor did I ever see any reason why it should be thought to deform us Christians or be wholly excluded from making a part in the beauty of holiness No time or abuse doth prejudice Gods or the Churches rights Quamvis ritus ordinationis in Eccles pontificia multis superstitionibus inutilibus ceremoniis fit vitiatus ex eo tamen ipsius ordinationis essentiae nihil decedit Distinguenda ordinantis infirmitas ab ordinatione quae sit totius Ecclesiae nomine distinguendum divinum ab humano essentiale ab accidentali pium Christianum ab Antichristiano sermentum a doctrina Pharisaeorum Gerard. de Minist pag. 147. Moderatia non tam virtus quam doctrix imperatrix omnium virtutum Auriga ordinâ—trix affectuum Ber. Cant. Tolle hanc virtus vitium erit Nec abligurienda sunt mala cum bonis nec eructanda bona cum malis Vetul Pravi effectus falsi sunt rerum â—stimatores All wise and excellent Christians know this for certain That mans usurpation is no prejudice to Gods dominion nor do humane traditions vacate divine Commands nor Antichrists superstitions cancell Christs Institutions Vain superstructures of mans addition neither demolish nor rase Gods foundations men do not quit their rights to estates for anothers unjust in trusion The heady invasions of one or few or many upon the Churches rights and liberties are no cause to make Christians remove the antient Land-marks and boundaries of true Ministry due order and prudent government which we find fixed by Christ continued by the Apostles and observed by the Churches obedience in all ages although not without tinctures and blemishes of humane Infirmities They are sad Physicians and of no valew who know not how to let their Patients blood unless they stab them to the heart Such are those unhappy leeches who in stead of eating off with fit Corosives the dead flesh of any part do lop off whole arms and legs Some men are too heavy for themselves and while they aim to go down the Hill of reformation they suddenly conceive such an impetuous motion as cannot stop it self till it hath carried all before it and at length dasheth it self in pieces Much more folly it is quite to abolish the use of holy things than to tollerate some abuses with it True reforming is not a starting quite out of the way as shy and skittish horses are wont to do when they boggle at what scares them more than it can hurt them with danger to themselves and their riders too not a flying to new modes and exotick fashions of religion and Churches and Ministers but it is a sober and stayd restauration of those antient and venerable forms which pious Antiquity in the Church of Christ and the antient of dayes in his more sure Word hath expressed to us 'T is easie to pare off what one great Antichrist or the many less have added and to supply what they have by force or fraud detracted from that only complete figure of Extern professional religion which Christ and his Apostles by him so have fashioned and delivered which is never well handled no not by Reformers unless Christians have honest hearts good heads clear eyes and pure hands when all these meet in any undertakers to reform the Church I shall then hope they will seriously sincerely and successfully do Christs and the Churches work as generally men are prone and intent to do their own This then I may conclude against all precipitant and blind zeal which by popular arts seeks to bring an odium on all Ministers and the Ministry of this Church meerly by using the Name of the Pope without giving any account to reason or religion of their Calumny That there is no cause in reason or religion for any Christians to cast off the Ministry of England as it stands Reformed and so restored to its primitive Power and Authority because of any Succession from relation to or communion with the Order and Clergy of the Roman Church and Bishop no more cause I say than for these Anti-ministeriall Cavillers to pull out their eyes because Papists do see with theirs or to destroy themselves because naturally descended from such parents as were in subjection to the Bishop of Rome and in communion with that Church we may as well refuse all leagues and treaties of humanity in common with Papists as all Christianity and all Christianity as all antient lawfull Ministry an holy Succession may descend and Gods elect be derived from such as were true men how ever vitious CAVIL Or CALUMNY V. Against Ministers as Ordeined by Bishops in England I Have done with the first part of this Cavill or Calumny which seeks to bandy the Ministry of the Church of England against the Papall and Romish wall that they may make it either rebound to a popular and Independent side or else fall into the hazard of having no true Christian Ministry at all from both which I shall in like fort endevour to rescue this our holy Function and Succession A second stroak therefore which I am to take is made with great Artifice and popular cunning against the Ministry of this Church as it was derived and continued by the hands of Bishops who were as Presidents or chief Fathers in the work of Ordination among their Brethren and Sons the Presbyters or Ministers within their severall Diocesses These Prelates or Bishops the Objectors protest highly against as being not Plants of Christs planting whose Authority being lately pulled up by power so that they seem to have no more place or influence in this Church or Nation the Presbyterie also and whole order of the former Ministry they say must necessarily also fail and wither which were but branches and slips derived from the stem or root of Episcopall Ordination Thus we see in a few years the Anti-ministeriall fury is cudgelling even Presbyters themselves with that staff which some of them put into vulgar hands purposely to beat their Fathers the grave and antient Bishops and utterly to banish that Venerable and Catholick Order or Eminent Authority of Episcopacy out of the Church what the Dove-like innocency of those fierce and rigid Ministers hearts might be as to their godly intentions I know not but I am sure they wanted that wisdome of the Serpent which seeks above all to preserve its head whence life health motion and orderly direction descending to other parts do easily repair and heal what ever lesser hurt or bruise may befall them It must needs be confessed that as the Events have been very
non Anathemate dignos fatear si qui erunt qui non reverentur summâ—que obedientia observâ—nt Hierarchiam in qua sic emineant Episcopi ut Christo subesse non recusent ab illo tanquam unico capite pendeant ad ipsum referantur ejus veritate colligati fraternam chariâ—atem colant Beza in Apoca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem nimirum oportuit imprimis de his rebus admoneri ac per eum cateros collegas totamque adeo Ecclesiam Pet. Mar. loc com Zanchius Hoc minime improbari posse judicamus ut unus inter multos Presbyteros praesit Epis conf c. 5. th 10. Vedelius notis in Igna. Ex actis Epistolis Apostolicis atque ex Eccl. histoâ—icis colligitur ipsos Apostolos eorum successores hunc ritum observasse ut unus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine Presbyterii Ministros legitimè ab Ecclesia electos per manuum impositionem preces publicas ordinareâ— Gerard. de min. p. 372. Grotius inter propriè dictas Aposto traditiones esse â—sserit Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vot propace Peter du Moulin Epist ad Episc Winto Deodate in his Epistle to the late Assembly Pâ—imis beatis illis temporibus politeia Ecclesia admirabili Aristocratia mixta Epis Presbyt plebi sua jura tribuit Alsted de min. So Gerardus pag. 232. Retinendum Episcopalem ordinem asserit Propter 8. rationes 1. Varia dona dat Deus 2. Exempla Apostolica Primitivae Eccl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae 4 Naturae congruus est ordo rationi in omni caetu 5. Alit concordiam 6. repâ—imit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogantiam 7. Nulli gravis ubi sit electione per suffragia Presbyterorum peragit officium 8. Tollit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schisma seditiones For the avoyding of Scandall giving to so many Christian Churches remayning in all the world who for the far major part are still governed by Bishops in some respect distinct from and eminent above the Presbyters It is not the work of Christian prudence or charity to widen differences between us and other Churches Greek Eastern African or Western yea we owe this Charity to the Romanists and to our selves rather who seem to have gained this great advantage against us by the offence given them in utter abolishing the Antient and Catholick order and succession of Episcopacy that they will less now esteem us Christians or to be in any true Church since they will not allow us any right and compleat Ordination of Ministers and so no Sacraments and no Christianity as to extern profession and administration without Bishops yea the best reformed Churches must needs be offended who approve such a Presidency of Bishops among Presbyters where it is continued with the doctrinall Reformation many enjoy Bishops stil as we did No learned and godly men ever thought it cause enough to separate from any Church because it had Bishops Such as have them not in a constant Presidency yet count this no part of their Reformation but rather deplore it as a defect involuntary pleading the Law of necessity or some grand inconveniencies and difficulty to excuse thereby their inconformity so far to other Churches and to all Antiquity yea the most learned and wise among their Presbyterians abroad oft wish they had the honour and happiness of reformed and reforming Bishops Nor ever did heretofore the most learned and godly people in England Ministers or others any more than the Princes Nobility and Gentry generally desire the abolition of right Episcopacy however now at last they had not either opportunity to plead for it or such power and influence as to preserve it against those inundations which God hath been pleased to suffer to overflow in this Church But rocks are not presently removed when over-flown what is of God will stand and out-live the deluge Corepiscopi forbidden to ordain without the Bishops licence by the Council of Ancyra which was before the 1. Nicaene So Concil Nicaenum owns and confirms the antient custom So Concil Arelat c. 19. So Concil Laod c. 56. Presbyteri sine conscientia Episcoporum nihil faciant Blondel Test Hier. p. 255. So Jerom excepta orditatione quid facit Episcopus quod Presbyter non facit Ad Evag. Inschismatis remedium factum est quod postea unus electus est qui caeteris praepontretur ne unusquisque adse trahens Christi Ecclesiam rumperet Jeron ad Evag. Quod Alexandria post Marcum Evangelâ—stam factum est à Presbyteris quomodo exercitus imperatorem faceret Cyprian Ep. 55. Non aliunde haereses abortae aut nata schismata quam inde quod sacerdoti Dei non obtemperatur Thirdly I prefer a Primitive Episcopacy as the best way of union and happy satisfaction to all learned wise and good men especially in that so shaken and disputed a point of Ordination for the right succession and conferring of power Ministeriall which the most learned and sober Presbyterians confess not to be weakned by Episcopall Presidency And very many no less considerable men for number learning and piety as Da. Blondell among others do think the right Ordination of Ministers to be much more strengthened adorned and compleated where it passeth through the hands of the Episcopall power and order if for no other reason yet for this that it was the Apostolicall Primitive and universall way used in the Church and by which the Authority and Office of the Ministry hath ever been together with Christianity derived to us from the Apostles times It s evident that the sudden and violent receding of many men from their former judgement and practise in this point hath occasioned many great scandals scruples and schisms troubles and confusions in matters both of Church and State giving great advantages to all that list to cavil at question and despise the Ordination and Ministry of even those Presbyters yea their very Christianity as to the outward form order and profession who so easily renounced and eagerly cast quite away that order and power as unlawfull and un-Christian Triumphati magis quam victi sunt Tac. de Germ. Nehem. 11.14 22. Sciamus traditiones Apostolicas sumptas de veteri Testamento Quod Aron filii ejus atque Levita fuerint in templo hoc sibi Episcopi Presbyteri diaconis vendicent in Ecclesia Jeron ad Eva. et ad Nepotianum So St. Cyprian l. 3. Ep. 9. ad Rogationum Fourthly A right Episcopacy seems yet never to have had so free full and fair an hearing as is requisite in so great a matter so as to have been evicted to be against the Scriptures as some pretended 1. When as 't is most evident in most learned and godly mens judgements antient and modern that it hath the neerest resemblance to that
vindicator defended not more to the honour of Ignatius than of himself whom providence hath chosen and so enabled to be a Patron to so glorious a Martyr and in so just a cause as to redeem one of the first Fathers from that Presbyterian Limbo How uncomly and petulant some other mens carriages have been and are daily toward the antient Fathers of the Church I need not tell when 't is too evident how they put them oft on the rack to make them speak somthing in favour for either an Headlesse Presbyterie or a confused Independency Indeed it is a shame to see young men and novices so to make those antient holy and learned Writers to scratch or blot their own faces with their own Pens and to put out their Eyes with their own stiles wringing as it were their noses till they bleed a drop or two for those new Modes and exotick formes of Church-government which neither they nor their forefathers even up to the Apostles times ever saw or knew And this tyrannie of quotations must be exercised upon the works of the Fathers though never so much against the clear judgement and practise of those holy men who were themselves either eminent Bishops as most of the Antients were whose Works are extant or humble and peaceable Presbyters who universally owned and submitted to the authority of their Bishops yea some men have the forehead to urge a few obscurer passages in a few them against clear places which are a hundred to one wherein they express their own judgements or the whole Churches practise in their times to be without any dispute for Episcopacy and Bishops with Presbyters as succeeding the Apostolicall eminencie in the ordinary power of Ordination and Church-government Indeed I have oft wondred how men of learning and piety had the confidence to cite testimonies even out of Ignatius Tertullian Irenaeus Origen Cyprian Clemens of Alexandria Ambrose Austin and others in favour of a Presbytery without and against a Bishop or President when all of them as all others of the Fathers are most clear both in their own judgements and as to the Churches Catholick practise yea and so is St. Jerom too for the right use of regular Episcopacy 5. Regulation of Episcopacy Omni actu ad me perlato placuit contrahi presbyterium Cornel. ep Rom. ad Cyp. Epist 46. In the absence sickness or death of the Bishop the Preâ—byters some me govâ—rnâ—d the Church So in Cyprians absence Epist 26.30.31 So Theod. l. 4. c. 22. when the Orthodox Bishop banished the Presbyters Flavianus and Dioderus c. guided the Church o â—nno 1194. hen the â—rks prevaiâ—d over the Greek Churches Balsamon tels they had no Bishops in many places a long time De Petro Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crysost hom 3. in Act. Apost Florentissimo illic clero tecum praesidents ad Cornel. Episcopus nullius causam audiat absque praesentia Clericorum suorum alioquin irrita eâ—â— sententia Episcopi nisi clericorum praesentia confirmetur Con. Carth. 4. can 23. such as all sober men plead for and approve What ever the Fathers are brought in as speaking for the Ministers rights in a joynt Presbyterie or the people 's as for Independency amount to no more but either to repress the arrogancy ambition and tyranny of some Bishops who in more favourable times usurped or used their power against or with neglect of the Counsell and assistance of Presbyters which in all reason ought and in Antiquity were ever joyned with the Bishop in weighty matters or else when the insolence and scorn of some Ecclesiastick governours arose to the oppression of the faithfull people To whom in Primitive times great regard was had both by Bishops and Presbyters in all publick transactions which concerned their and the Churches good government that so all things might be done with charity good liking and approbation of all Christians This was not only very comly and convenient but almost necessary in point of Christian prudence in those times when Christians of all degrees were full of humility and Charity kept short and low by persecution and much depended upon the love and union between Pastor and people Afterward indeed in times of peace and plenty there oft appeared so much of levity fury and faction in the common people that it was the wisdom of Governours to withdraw much of that liberty and indulgence which formerly people enjoyed but afterward abused to Sedition Fury and Murthers in their tumultuary motions and clamorous Elections This is all that ever I observed from the Antients in favour of the Presbyters power in common with Bishops or of the faithfull people Namely that they would have after the pattern of the Apostolike love wisdome and humility all things of publike concernment in the Church to be so managed by the chief Governour or Bishop as neither Presbyters nor People should think themselves neglected wherein their suffrage consent or approbation was fit to be had but the one should be used as brethren the other as sons which temperance I greatly approve It were endless and needless to answer or excuse personall Errors in Bishops Bishops personal errors no argument but of envy and malice against the office or those common inconveniences which are prone to attend all Power and superiority among men For those are the fruits of Power perverted of Authority degenerating of Governors ill governing themselves through personall errors and passions or the corruptions and indulgencies of times but they are not by any wise and impartiall man to be reckoned as the genuine and proper effects of that order government and proportion which is in right Episcopacy and which all reason as well as Religion allows to all sorts of men and Christians no more than sickness is to be imputed as a fault to health or deformity to comliness since both are incident in humane nature to the greatest strength or beauty Yea 't is most certain that there is nothing usefull or commendable in any other way of governing the Church in small parcells or in greater bodies which is not inclusively eminently and consummatively in a well-ordered Episcopacy such as was not only in primitive times but in our dayes As all Oeconomick vertues are in a good Father or Master and all politick excellencies are in an excellent Prince or Magistrate which cannot be found in any other short of and inferiour to those eminent relations All other lower and incompleater forms are as defective in point of advancing a common and publike good as they come short of that main end for with Episcopacy as the Crown and perfectest degree of order was by Apostolicall and primitive wisdome and piety setled in the Church which was to avoid Schisms to preserve the Unity of the faith and peace of the Churches to keep good correspondencies by Synods and Councills which could not be done by multitudinous meetings which no place could hold nor wise men manage to any order
and decency but all was easily effected by the conventions of the chief heads and Fathers of the Churches the Bishops and Presbyters in any Province Patriarchate yea and in all the world which had commerce with the Roman Empire where the chief overseers of the Flock and representers of the Clergy met and so were best able to give an account of the state of the Church past and present or to advise for the future welfare of it So that many wise men think it may be sayd of Episcopall government in its right constâ—â—ution and use Platins in vita Pii 2. as Piâ—â— the second said of the marriages of Clergy-men He saw some reason why Marriage should be denied to them as to the honour of their Order and the redemption of them from secular cares c. But he saw much more reason to allow them that liberty which not only Nature Reason and Religion gives them as well as any men but even the honor of the Church required to avoyd the mischiefs and enormities which followed the contrary And beyond all dispute it appears after long dispute that if it be not necessary by Divine prescript and direction to have such Bishops among the Clergy yet there is no necessity made to appear against them either in Reason or Scripture Nor doth either Presbytery or Independency shew any so good title to divine right as Episcopacy doth which includes the good of both those and superads some thing of Order Unity and Excellency beyond them both for the good of Presbyters and people too Yea I have known some Ministers of good repute for Learning and Piety who were sometime great sticklers for the parity of Presbyterie yet they have since the mischiefs ensuing the change have confuted and quenched those former vain hopes and excessive heats confessed to me That they see nothing in an Episcopall priority or Presidency unlawfull as against Scripture or Religion only it was thought by many godly men inconvenient It may be so but those men did not foresee the after inconveniences which grow greater by many degrees So that I perceived that this long hot and bloody dispute which seemed to hold forth the question and title of Divine right for Presbytery without a Bishop was now referrable to the judgement of Prudence rather than of Conscience a matter of policie rather than piety Answer to what is urged in the Covenant against Episcopacy Tyrannicum Episcoporum regimen This calmness at last abates much of that rigor which some men superstitiously urge and impose from the Covenant against Episcopacy in any kind or form as if when Scripture and Reason and Antiquity and Catholique custome are all for a right Episcopacy it were of any force to be battered and Abolished by the Covenant the sense of which was sometime declared to be only against the Tyrannicall abusive and corrupt government of Bishops or those inconveniences which were conceived to be in the present Constitution exercise or use here in England which one that had great influence in composing the Covenant assured others was the meaning of the Composers and the Covenants intent was only to remove what was decayed in that antient Fabrick and so preserve what was sound and good in it The only lawfull and honest sense of this Covenant is sufficiently kept if the former Constitution of Episcopacy in England be so reformed as it easily may be and in reason ought to be in what ever it needed alteration or amendment However that Covenant being no infallible Oracle dictated from heaven but a politique Engine continued and carried on by a company of poor sinfull and fallible men upon whose heads we have lived to see that arrow fall which they thought to shoot only against the face of Episcopacy all its words and senses are certainly to be brought to the rules of every mans place and calling of a good conscience of right reason and of Scriptures Not may these with all Antiquity and the Fathers be forced to bow their sheafes and to do homage to that one Sheaf of humane Combination and novell Erection which holds forth as nothing for a headless Presbytery or Independency So nothing of Reason Scripture or Conscience against a right and primitive Episcopacy Against which to make a Covenant of extirpation must needs be so much a sin as it is against all reason and religion to abjure the use of any thing which is lawfull good and usefull And if it be not necessary as of Apostolike and divine Institution if there be not Precept divine commanding yet there is clear practise directing the Church that way of Episcopall government as best which some men wel knowing to have bin antiently approved and constantly followed by the Catholike Church they used in the Covenant that art against Episcopacy to soder Popery and Prelacy together thereby to bring the greater odium on Episcopacy â— Prelacy to Popery implying that they were both intollerable and inseparable whereas in truth there is nothing more ridiculously false and absurd than to think the Pope to be the Father or Fountain of Episcopacy or to affirm Prelacy to be Popery as now the word is commonly understood to signifie Error joyned with pride and superstition with tyranny There were many godly Bishops and holy Prelates in the primitive Churches which were equal or preceding in time as at Antioch Jerusalem Alexandria c. Episcopatus unus est cujus ingulis in sâ—â—idum pars temtur Cyp. de un Ecc. to any Bishop or Pope of Rome Many afterwards were equall to him in authority as to their severall Provinces Independent also as to any derivation of power from the Bishop of Rome As there are now many in the Christian world and were in the English Church both long before and ever since the Reformation Nor is the Pope by any wise men called Antichristian in any sense as he is a Bishop or Prelate of one Diocesse or Province Nor was he ever thought to be so by any judicious Protestant for then all Bishops in all the world as Bishops had ever been Antichrists and then the whole Church of Christ from the Apostles times must have had no other government ordination or Ministry but Antichristian which is a most impudent and intollerable blaspheming of God and the Lord Jesus and his blessed Spirit and of the whole Church As if Joh. 14.16 in stead of the Spirit of Truth it had received only the spirit of Error and lying in stead of Christs being alwayes with it by the Ministeriall gifts of his Spirit and the Apostles and their Successors Mat. 28.20 Ps 2.6 only Satan had presided in it by falsity and usurpation and as if in stead of all the ends of the earth given to Christ for his possession in the way of an Evangelicall kingdome and Ministry where truth and righteousness charity and order are his Throne and Scepter all had been exposed to Antichrists invasion that he
also of that holy Spirit of truth and Ministeriall power which Christ gave to the Apostles and they to their chief successors the Bishops by whose learned piety and industry such mighty works have been done in all ages and in all parts of the Church and in none more I think than in this Church of England chiefly since the Reformation of Religion whereto godly and learned Bishops contributed the greatest humane assistance by their preaching writing living and dying as became holy Martyrs Can. 6. Concil Nicaeni I am vehemently for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient and holy customs of the Catholick Church 8. Primitive Customs how far alterable in the Churches Polity Consuetudo major non est veritate aut tatione Cyp. Ep. 73. Valeat consuetudo ubi non praevalet Scriptura aut ratio Reg. Jur. Praesracti est ingenii contra omnem consuetudinem disputare morosi nimis pertinaciter adhaerere so far as they may be fitted to the state and stature of any Christian societies Not that I think all things of external Polity discipline and government by which Christians stand tyed in relations publique to one another were at first so at once prescribed or perfected by Christ or the B. Apostles as might not admit after addition variations or completions in any Church or Congregation Christian according to those dictates of reason and generall rules of Prudence which are left to the liberty of Churches by which so to preserve particular Churches as not to offend the generall rules of order and charity which bind them by conformity in the main to take care of the Catholick Communion We are not I think tyed so strictly to all the precise paterns of primitive and Apostolicall practise which might well vary in the severall states conditions and dimensions of the Church I read no command for Presbyters to choose a Bishop or President among them and in so not doing they are defective not as to the Precepts of Scripture 1 Cor. 11.16 If any man lâ—st to be contentious we have no such Custom nor the Churches of Christ In his rebus de quibus nihil certi statuit Scriptura mos populi dei vel instituta majorum pro lege tenenda sunt Aug. Ep. 89. ad Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 37. but to the rules of right reason and the imitation of usefull example in primitive times Nor do I find any Precept to one or more Presbyters to ordein others after them who yet ought to take care both of their own being rightly Ordeined and of after succession according to that patern Analogy and proportion of holy order and government which was at first wisely observed by the Apostles and the after Ministers of the Church either as Bishops or Presbyters The same Coat would not serve Christ a man grown which did fit him a Child or Youth Only it is neither safe comely nor comfortable for any Christians wantonly and without great and urging reasons next dore to necessity to recede from or to cast off the antient and most imitable Catholick customs of the Church which truly is seldom done upon conscientious and reall necessities pressing but most what upon factious humours and for secular designs carried on under the colour of Church alterations For how ever the alteration may at present please some mens activity and humour whose turn it serves yet it cannot but infinitely scandalise grieve and oppress far more and better Christians who are of the old yet good way Hence many wee see are at a loss now in England how to justifie their past religion shaken by changes as if they had had no true Ministry nor holy Ministrations and Sacraments hitherto while some mens zeal without knowledge cries down Bishops and that whole government with the Ministry for Antichristian others are extremely unsatisfied and solicitous for the future succession Not seeing any ground for any Presbyters in this Church so to challenge to themselves a sole divine power of Ordination and Jurisdiction without any President Bishops which was the antient way in England ever since we were Christians as in all other Churches And it is most sure that neither power of Ordination nor Jurisdiction was ever conferred by Bishops on any Presbyters here either verbally or intentionally as without and against Bishops Nor did the Laws or Canons ever so mean or speak Nor was it I believe in any of the Presbyters own thoughts that they received any such power to Ordein other Presbyters without a Bishop when they were Ordeined Ministers And sure though acts of state and civil Magistracy may regulate the exercise yet they cannot confer the holy power and order of a Presbyter or Bishop on any man which flows from a spiritual head even Jesus Christ as I have proved and not from any temporall Authority Ordinances of Parliament can hardly with justice or honour batter or dismount the Canons of generall Councils the Catholick laws or constant Customes of the Church If it be supposed that the two Houses of Parliament lately did but restore and the Presbyters resume that power of Ordination which was only due to them as such and deteined by Bishops usurpation from them Boâ—a consuetudo velut vinum generosum vetustate valescit Tert. It is very strange they should never here nor elsewhere have made claim to it for 1600. years in no ages past till these last broken factious tumultuary and military times If it were their right only in common with and subordinate to Bishops they needed not then to complain for they did or might have enjoyed as much joynt power as was for their conveniency and the Churches peace The eminent power at least for Order sake was even by their consents lawfully placed in and exercised by the Bishops The levity and ambition of ingrossing all to themselves without and against Bishops hath almost lost all power both of Bishops and Presbyters too since Presbytery alone is but as Pipe-staves full of cracks warpings and unevenness which will not easily hold the strong liquor of power and government unless they be well hooped about and handsomly kept in order by venerable and fatherly Episcopacy which carried a greater face of majesty and had those ampler and more august proportions which ought to be in government beyond what can be hoped for or in reason expected from the parity and puerility of Presbyters in common many of whom have more need to be governed than they are any way fit to bear any great weight of government on their shoulders however they may discharge some works of the Ministry very well 9. Calm mediations between Episcopacy and Presbytery As it hath never yet been shewen any where so it is least to be hoped for now in England that any better fruits should arise from Presbyterie thus beheaded cropped and curtayled of its crown Episcopacy which it might not stil have as formerly it
policy and worldly interests are really separated from those of Christ his Church and mens souls Nothing were more happy than to see this sincerely done so that Christians would rather deny themselves in profit and worldly advantages than any way benefit or gain by Church Reformations than which nothing is more sordid and more to be abhorred contrary to the holy liberality of all good Christians in all times If Ananias and Saphira were smitten for dissembling how much more accursed are they who act all with a sacrilegious Spirit and hand stripping and robbing the Church instead of Reforming I shall ever pray for just and liberall Reformations while I live mean time I rest satisfied in my conscience That the ordination of Ministers as it was in England by a Bishop and Presbyters as it hath the greatest regularity so it hath the greatest validity and admits the least dispute as to the right order and succession of Ministeriall power As for the Presbytery and Presbyters I think their Ministry very valid and their authority very venerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. ad Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ad Smyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. ad Ep. to all true Christians especially in conjunction with their Bishop Like Tortesses they were safest while they keep under that shell which some Presbyters having scornfully cast off as a burthen striped themselves of their shield and defence so that they are become very naked feeble and contemned creatures whom the foot of pride and rusticity is prone to crush and trample upon on every side That they have now no refuge or protection left but God and a good conscience which are enough if they do indeed enjoy them though with poverty and contempt from men Thus I have as well as I had leasure vindicated the Ordination of Ministers and that power which they have to administer holy things in Christs name to this Church to be no way blameable but right and commendable as derived by and with the hands of Bishops and Presbyters which is the holy and Catholick way wherein only it is ordinarily to be obteined 1 Cor. 11.16 Aust cont Don. l. 4. if any men list to be contentious for other ways my answer with St. Paul is again and again neither we nor the Churches of Christ ever had any other custom and with St. Austin so Catholick a custom 11. Of the peoples power in Ordination of Ministers so agreeable to reason and Scripture could have no beginning but Christ and his holy Apostles There is yet one Calumny more against the Ordination of our Ministers in the Church of England which pretends the neglect among us of what is by some thought most essentiall in making a Minister that is of the peoples right both in choosing and ordeining men to that office the want of which they say makes our Ministry invalid Answ For this pretended right of the people no argument is alleged so strong as that of liberty which some have taken in these times to separate themselves from the ordinary Ministry of this Church and by a mutuall call of one an other to jugg themselves like Partridges into small coveys which they call bodies or Churches even before they have any Minister which they resolve not to have but of their own choosing and ordeining that they may be sure being a creature of their own to have him after their own humour flattering themselves that they have a plenary Church power to all Offices and ends whatsoever Although I have formerly given some generall account of the folly of this imagination in the vulgar yet because it is a Gangrene not easily cured without oft lancing and opening and hath far prevailed upon some peoples minds who feed this opinion with the venemous and vulgar humours of pride self-loving self-seeking self-pleasing self-flattering and self-admiring It is not a miss to give another stroak at this high imagination which exalts itself against Christ and the holy order of his Church that the obstinacy of its arrogance and folly being pulld down it may be levelled to that obedience which becomes all Christian people People have no power Ministerial First then I must profess that I never saw or heard any thing by any man with any shew of Scripture or reason urged to proove this power of conferring the holy order and authority of a Minister of Christ to be in the people Either eminently as an executioners power is in the supreme Judge or virtually as life is in the Suns beams or formally and causally as heat is in the fire or ordinatively preceptively and derivatively as the supreme Magistrates power is to some ends Numb 16. The Preface to Korahs rebellion and confusion is the peoples sanctity v. 3. and actions in the meanest Constable or publike Officer So that it can be in them no other way than as power may be in rebels hands or as Korah and his complices if they had not been by God repressed would have had liberty and authory from their own usurpation to make Priests and Rulers instead of Moses and Aaron whom the Lord had appointed Not by Scripture For Scripture First it is evident in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine patern of polity and extern order of Religion in the Church of the Jews we find that the wisdom of God leaves nothing of holy concernments for Priests or Ministry no nor the least sacrifice offering or ceremony to the peoples either ordering or choosing Nor is it likely or any where appears that the unchangeable wisdom of God in Christ altering only the manner externall and not the order beauty holyness Phil. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. A multitudine abhorret maximè vera Philosophia Lact. Inst l. 3. c. 25. è Ciceron Vulgar heads like many circles have so many circumferences that its impossible to draw them to meet in one center Charron Vbi major hominum turba major plerumque est divinitatis injuria Salv. or the main end of the service and Ministry Christian which his glory and his Churches good should so much vary from the former exactness and wariness as to venture the order beauty and honour of Religion upon the rock of vulgar rudeness ignorance rashness headyness stiff-neckednes which formerly he so much avoyded and which not only the tenderness of Christian Religion which having many enemies admits least blemishes and studies most what things are comely as well as holy but even common reason and experience teacheth all wise men to avoyd as much as possible Namely those inconveniences and mischiefs attending the weak heads and strong hands of the vulgar as in all things so chiefly in those which concern Religion Who that is wise can be ignorant that the common people even among believers and professors are seldom or never qualified with those gifts of knowledge wisdom temper and discretion which are necessary for all publike
and most for religious administrations where not only the credit but the conscience of the Church is engaged and ought to be very much considered in order to the honour of Christ and of his Church It were a very blasphemous reproach I think to the wisdom of Christ for any to imagine that he had delegated the highest power of his Church to men incompetent and generally incapable without daily miracles Besides this if they were supposable to have those gifts which were fit to try and judge rightly of a Ministers sufficiency yet they cannot have power to authorise or ordein a Minister of Jesus Christ no more than every judicious man hath power to send an Embassador in his Princes name or to make such arbitrators and Judges as he thinks fit in other mens business This is a power only to be used and enjoyed by those to whom it is given from him who is supreme as in the Church Jesus Christ is in whom the grand power of Ordination which confers on man authority to dispense holy mysteries in Christs name is originally seated and from him derived and granted as a grand Charter or Commission to his Apostles first and by them afterward exemplified and delivered to others who being found fit for it were assumed into and invested with the same delegated authority as from Christ and never given to the community of the people at any time or derivable from him in any degree of power Ministeriall be their gifts and graces never so good Since this is a fruit of Christs wisdom munificence and power toward his Church an appointment full of holy order and divine polity depending on no private mens gifts or graces but upon the good will pleasure and power of Jesus Christ himself as he stands in the relations of King Priest and Prophet to his Church Now to whom Christ committed this great and sacred power of ordeining a constant succession of Ministers in his name and in what manner it was by them derived to others Pag. 143. c. in the answer to the first Objection See Dr. Hammond and Dr. Tailor of Ordination Correxerunt manus psephisma natum est Tull. I have already cleared I hope and other late writers have done it too by Scripture reason and Ecclesiasticall Catholick Custom In all which it is evident That the so much urged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly indeed signifies peoples suffragating by stretching forth of hands in publike and popular elections is not to be urged by a Criticall severity from the Ethnick sense of the word to the Churches injury and confusion Since the same word in sacred and Ecclesiasticall writings as well as in others is oft used in a sense which signifies nothing else but an appointment or designation made by any one or more to some speciall work and service to which God or Christ Jesus Acts 14.22 or the Apostles joyntly or severally or their successors the Bishops and Pastors of the Church in their severall precincts are said to ordein or appoint a part from any such suffrage or autoritative influence of the people Further than their sometimes nominating and recommending fit men to be ordeined as Acts 6.5 or else their comprobation and acceptance of those who were by the Apostles Elders and Rulers of the Church ordeined as Ministers over them and this in Christs name by a divine authority which is for the peoples good but not from them as a fountain nor by them as any fit Pipes or Conduict through which this holy stream of the Ministry Ordinationes eorum quam temerarie tam inconstantes Hodie Episcopus cras alius bodiâ— Presbyter qui cras laicus Nam laicis Sacerdotolia munera injungunt Tertul. ad Haerâ—â— c. 42. Ad hac opera blandi sub missi sunt Caetâ—rum nec suit praesidibus reverentiam exhibere naverunt Id. ubi integra non est veritas me â—â—o tolis est disciplina Tertâ—l or the pure waters of the Sanctuary are to flow So that I cannot look upon this late arrogant claim of the power of ordeining Ministers as primarily belonging to the common people or to other Laymen as other than a fashion or opinion only befitting and extremely resembling those giddy proud and preposteous fancies to which vulgar minds are subject as Tertullian tels us when once the reigns of Church Discipline are let loose or some head-strong Schismaticks get the bridle between their teeth yea and it daily confutes it self while the Authors and followers of it are continually dividing and self confounding So inconsistent is error not only with Truth but with it self easily mouldring with its own weight and weakness And no wonder if the Lord prosper not projects arising from popular pride and presumption and tending to the shame and confusion of true Religion which no right reason or order no Scripture precept or patern no Ecclesiasticall custom or learned and godly mans judgement did ever allow or can with any reason as carrying with it all manner of rusticall unreasonable and irreligious absurdities which are never wanting where vulgar passions dwell as infallibly they do in the meaner sorts of men pretend they to what sanctity they will It will soon appear in how many and great defects they come short of that wisdom gravity unpassionateness and impartiality which is necessary to manage and order publike holy actions 2 Cor. 5.20 and to confer a solemn Religious power to any in Christs name to do Christs work and in some sense to be in Christs stead Wise humble and truly gracious Christians Best Christians are most modest are of all men most remote from such bold and unsuitable undertakings whereto having no call from God or the Church they can never expect blessing on their adventures and rash endeavours It satisfies them that they have as much influence in the ordeining and choosing of Ministers as they are capable of and is best for them and the Church Yet if it will please these Christians to fancy that they have some degree of power even in making their Ministers here in this Church they may consider Ministers in England ordeined with the peoples consent that neither Bishops nor Presbyters in England made any Ministers without the peoples generall consent expressed by those Laws and civill sanctions which confirmed here that divine order and constitution which they saw Christ had setled and the Church alwaies followed in ordeining lawfull Ministers by that wisdom and authority which from the Apostles was derived in a constant succession of Bishops and Presbyters who were for gifts of knowledge and judgement best able and for lawfull power only able by examination benediction and imposition of hands to consecrate any man a Minister and confer the power of Holy Orders on him who yet did and doe this as Delegates for the Church but from Christ If the power of choosing and ordeining Ministers were wholy left in
Lay-mens hands what a sorry choice for the most part would they make of the Man or Minister how weakly would they examine his sufficiencies how wildly would they Institute and Ordein him what sad and slovenly hands would they impose on him how soon would they reject and disdain those Blocks they had so hewen to be their Mercuries and the Idols they had set up for their Seers and Shepheards which many times can neither sec nor hear nor rightly understand the Mysteries of Religion nor the Duties of the Ministeriall Function who sees not that common people are rather taken with a familiar Rusticity in a Minister Vulgus vulgaria omnia inpensius amat amplectitur Eminentiora exortia potius admiratur quaÌ„ amat non raro odio invidia calumniis tanquam ostracismo suo prosequitur than with the best learned abities prefering oft-times a confident Mechanick to be their Teacher before the compleatest Divine in a Country They judge not what is worthiest but what is fittest to their humours rejoycing more in the knack which they fancy of Church Power and Liberty though it be to their prejudice than in what may really advance their souls good with just Authority receiving more willingly one that comes in his own name as gifted or in their name as chosen and ordeined by them than if he comes in Christ name and by that right Ordination which hath alwaies been in the Church of Christ Certainly common people may as well be their own Preachers and Baptisers in course one after another as ordein of themselves any one to be their Preacher what hinders they may not all exercise that power as Ministers which they presume to give to another which they cannot do if they have not that power in themselves and if they have all this power of the Keys as Stewards and Ministers of holy things then 't is not true that Christ hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only some Ephes 14.11 1 Cor. 12.28 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to be Apostles Pastors and Teachers So that every part in the body may challenge to be an eye and to have visuall power which peice of prophane confusion was never acted or allowed in the Church by any that were worthy to be listed among sober Christians or well-ordered Churches who owned in all ages their calling to be Christians and their gathering to the body of the Catholick Church as parts and members not to their own good nature or preventive forwardness making to themselves a Minister for Christ but to those true Ministers pre-ordeined by the Church and sent by Christ to them while they sought not after him These were in time and order of nature before the people as spirituall Parents by whose Ministry they were taught Baptised and made Christians formed guided and governed in the things of God so that the power of a Minister must needs flow from an higher fountain Jesus Christ and be conveyed by an other Conduict to the people than by the people Who can originally no more confer the power of Ordination to Ministers than Children can give a parentall power and authority to their Parents or the vessels formed can give a formative power and skill to the Poeter 12. Peoples relation to their Ministers The peoples calling to themselves and electing a Minister that is rightly ordeined or accepting such an one who is according to Laws both Civill and Ecclesiasticall sent among them to be their Minister is but a matter of humane prudence and civill compact as to that particular place and people An owning and acknowledging of that power which he hath from Christ by the hands of Church Rulers to officiate as a Minister of Christ for their good It is not an induing with power but meerly an appropriating of the exercise of his power Ministeriall to such a place and such a people for order and distinction sake to avoyd rambling and confusion in the Church It is not any conferring of the Office function or habitude of a Minister to any person who is a Minister ordeined for the service of the Catholick Church over all the world wherever the Gospell may be Preached the Sacraments administred and other holy offices performed in a right and orderly way Which vast power and authority extending to all Nations and every creature under Heaven Mat. 16.15 capable of the Gospell far exceeds any proportion of power that can be imaginable in any handfull of private Christians in one place and can only be from the Catholick power of Christ and that grand Commission first given from Christ to whom the ends of the Earth belong to the Order Ministeriall and by those of that Order preserved to this day and never claimed in common but by the irregularity ignorance or impudence of some few men of these last and perilous times For how ever the faithfull people in some places during the times of primitive persecution which kept all sides more humble and holy did oft-times express by their presence their love and respect to their Bishops and Presbyters by a chearfull concurrence with them in matters tending to the publique order and peace Crysost was accused for privately Ordeining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phot. Bib. de Jo. Crysost Vniversus sexus clerus à Sylvestro episo ut Priscum Theodorum ordinaret Diaconos proposuerunt Con. Rom. 2. c. 10. An. 324. Cornelius factus Epis de Dei Christi judicio de cleri testimonio de plebis qui adsunt testimonio Cypr. ep 52. Sub populi assistentis conscientia fiebant ordinationes Cypr. l. 1. ep 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Can. Apost de epis and good government of the Church so far as their discretion and modesty thought decent and acceptable to their Governours and Pastors In the Election of whom they had something of approbative suffrages consent or nomination yet did they never presume to chalenge any Power of Ordination to be in or of themselves but requested and obteined it for those whom they thus chose or approved from the hands of such rulers in the Church in whom the power Ministeriall was deposited and alwayes conserved It was enough for the faithfull flock to be quietly present at Ordination to joyn in prayer and fasting with the Ordeiners to attest the merit of those whom the Bishop with the Presbyters declared to be Candidateâ— or Probationers and Expectants of the holy power of Ministry which to confer the common people have as much to do as Saul or Uzziah had to offer Sacrifice or Incense What may be don in cases extraordinary In ordinandis Clericis fratres charissimi solemus vos ante consulere mores ac merit singuloruÌ„ communi consilia ponderare Cyp lib. 2. ep 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theop. Alex. Austin ep 180 ad Honoratum Denies that M nisters may leave the flock destituâ—e of debitum maximè necessarium Ministerium
Governours in every Church as hath been proved than if some one or more cunning fellows should perswade credulous and silly people whom they find or lead into the dark or else blind them that they were indeed stark blind and had no power of themselves to see or open their eyes but must wholly be led by their guidance without having any sight or benefit of the Sun These poor seduced men have no more to do in point of relieving themselves and confuting so gross Impostors but only to open their eyes freely and to use the light of that Sun which they easily and clearly see shining over all the world which is not more evident to sense than this Truth is to judicious Christians That the power of Ordeining Ministers hath alwayes and only been in the Pastors Bishops and Guides of the Church who both ruled well and also laboured diligently in the Word and doctrine And since true Christians in this Reformed Church of England both Ministers and people have been so happy in this Church as to be delivered from the Romish superstitions and Papall usurpations they have now no cause to be less cautious or more patient to be gulled and deluded by popular seductions lest the second error be worse than the first Inasmuch as the furies and confusions of the vulgar are more dangerous than any errors of Popes or Bishops or Presbyters are like to be as Earthquakes are more dreadfull and pernicious than Eclipses or the Cloudings of the lights of Heaven The lights of the Church may recover their lustre and vigour in due time nor do they ever shine so dark but they afford a competent light to shew the way to Heaven But popular precipitancies and licentious extravagancies of the vulgar are likest to overthrow all religion and bury all Christianity by Gothick and Mahumetan methods in Atheism Illiterateness Confusion and Barbarity For as they have least skill in them and no authority given them to order and rule Church affairs so they have most passion and unbridled violence in them least able to distinguish between the abuse and use of things between gold and dross between what is of God or of Man when once they have got power and say that they know not what is become of their Mosesses Exod. â—6â— their divinely appointed guides their duly ordeined Bishops and Ministers the first thing they do is to make themselves molten Images and contribute both their Earings and their Ears their hearts and hands to those Calves which they set us for Tamuzzes Ezek. 8.3 or Images of jealousie and abominations whereby to provoke the God of heaven to wrath to reproach the honour of Christ to affront the true Ministers and to make the Reformed religion and this Church to become an hissing and astonishment to all round about A wise man of Spain saâ—d It is better in Church as well as in places of Civill power and Judicature to prefer corrupt men than weak and foolish The one is as a thief in a Vineyard who will only take ripe grapes till he is satisfied the other as an Asse which eats ripe and green crops the Vines treads down much with his heels and when his belly is full tumbles among them But our Antiministeriall Adversaries are still ready with scorn and laughter to demand What can Ministers 13. The vertue of holy Ordination Object either as Bishops or Presbyters confer more than other Christians in the point of Ordination What vertue or charm is there in the imposing of their hands or in their prayers by which to add to any mans ministeriall gifts and graces or to invest any man in a way of Church power more than is in any other Christians whose gifts and graces may be equall or exceeding their Infirmities far less than many Ministers are What power can they have to give the holy Ghost as they express in the form of Ordination yea whence do they challenge as of right the Name of Clergy-men as peculiar to their tribe and Calling where as all the Lords people are his lot and his inheritance and God is theirs Nor ought they contemptuously as by way of diminution to be called Lay-men or the Laity Since they are all spiritually anointed and chosen of God to be Kings Priests and Prophets I Answer Answ Of the Laity and Clergy Clem. Rom. ep ad Cor. p. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lay-man is bound up by Lay commands 〈◊〉 keâ— hâ— rank Igâ—â— epist frâ—quently Tertul. Hoâ—â—â— Presbyter qui cras Laicus Laicâ— Sacerdotaliâ— munera injungunt De prae ad haer c. 42. saepe alibi St. Cyprian often So Clemens of Alexand. Differentiam inter ordinem plebem constituit Ecclesiae autoritas honor per ordinis câ—nsessum sanctificatus à Deo Tertul. de exh ad Cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Const Apost l. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Vid. Dr. Prideaux Praelect Consuetudo certissiâ—a loquendi magistra utendumque planè sermone ut nummo cui publica est forma Quintil. Jnst l. 1. c. 6. Sermo constâ—t ratione vetustate authoritate consuctudine Id. Vetera verba majestas religio quaedam commendat Id. to this last scruple first as least being not so much a beam as a mote in some mens tender eyes which like Leahs are easily offended As for the names then of Clergy and Laity in which the Nasuter Criticks of this age sent something of pride in the Ecclesiasticks or Ministers and of despiciency toward the faithfull people who are to be animated and flattered any way against the Ministry of the Church They may know that this distinction between the Clergy and Laity hath been used in the Church from the very first Primitive times as the antient Fathers Councils and the Histories of the Churches both Greek and Latin do testifie nor was the one ever intended or upbraided for a badge of vanity to the Ministry nor the other imputed for a brand of scorn to the people The piety and charity of those times were not at leisure thus to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stumble at straws I am sure as they antiently were so they still are usuall notes of difference in point of office and duty between Ministers and people not only in our ordinary Language yea in the exacter stile of our Laws which give both reall and nominall distinctions with the greatest authority Nor are they at all against the Scripture sense and meaning if they be not just to its words since the word of Christ hath evidently placed as limits of office so Marks and names of distinction between the one and the other as Pastor and Flock Doctor and Disciple Ruler and ruled c. Yea and we may easiâ—y gather from the Scripture dialect that as the faithfull people are in generall Clerus Ecclesia the lot or portion and heritage of the Lord So the Ministers are Clerus Ecclesiae A lot heritage and portion given by
the Lord to the Church and set apart or Consecrated by the Church to the Lords speciall service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. to serve the Lord and the Church in holy publick ministrations as the Apostles first did into whose order Mathias was by Lot chosen to supply the place of Judas Iscariot Acts 1. To which end Ministers in an holy Succession have ever been placed over the people in the name of Christ by the power of his Holy Spirit yet Good Ministers disdain not to be reckoned among Gods People as children of the same Spirituall Father and brethren in the same Family or houshold of Faith nor will any humble Christians being not in holy orders affect to be called Clergy men by a confusion of language or disdain to be called Gods commons or Lay-men which hath a sober Christian and charitable sense in the dialect of those Christians who know how to call and account their true Bishops and Ministers as Fathers Instructers Overseers and Guides of the Church c. These names then or distinctive titles do but fairly follow according to the use and nature of words and decently express those things which the mind of Christ in the Scripture and all Custom or use of the Church have distinguished for order sake De verbis contendere non est curare quomodo error veritate vincatur sed quomodo tua dictio alterius dictioni praeferatur Aust de doct Christ l. 4. c. 28. Quid est conteâ—tiosius quam ubi constâ—t dâ—re certare de nomine â—ust cp 1. 74. De verbis syllabis intemperantius litigare solent qui res ipsas Ecclesia pâ—cem negligunt Sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam occultâ—re dissimulare student quod et Arrianorum pertinaâ— astutiâ— olim fecit Amb. lib. de fide Jeron de Arrian Hyp. Insignis est indolis in verbis verum amare non verba Aust Sic vigeat humilitas ut non minuatur Autoritas Aust 1 Cor. 12.23 Error est bonestuâ— magnos in loquendo duces sequi Quintil. Orat. Inst l. 1. c. 6. The same supercriticall men will boggle at the words Trinity Three Persons and Sacraments which are not in the letter but in the sense and truth of the Scripture And certainly no religion forbids us to adopt convenient and compendious words to the Churches use since we do safely translate the whole originall Scriptures to any ordinary languages in which most Christians may best use them not in the literall words but in the Intellectuall sense or mind of God A strife about words and syllabicall scruples fits only women or children or peevish passionate men As the Arrians of old who caviled much at the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose syllables were new but their sense old orthodox and sound expressing the same divine Nature in Christ the Son with the Father and that our Emanuel who was born of the virgin Mary was both God and Man But this quarrel about names and words is a very tedious impertinency to those Christians whose serious piety studies only this by apt and usuall words to comprehend and express the truths and orders of Religion who are ready alwayes so to give to each other the right hand of Charity and Unity as members of the same body whose head is Christ as yet to preserve that order and authority in the Church which is divinely Instituted and is as necessary for the Church as it is for the body to have head eyes and mouth distinct from other parts of less honour yet not less usefull in their place As for this pretended grievance then of these words Clergy and Laity We desire not to quarrell farther with our Adversaries and we shall not need to dispute with others that are wise and humble only we pitty the simplicity of people who are thus easily cheated and scared by some sophistry when they are told by their great scrupulosity and censorian gravity that words are as bad as Spels that what ever tearms or Names are not in the Scriptures as they have them translated are not the speech of Canaan but the language of the beast Thus these severe Momusses Thus the Antiministeriall factors for error ignorance and confusion These are among the other small artifices used by those miserable Rabbyes who to ingratiate with the vulgar and lead dâ—sciples after them are content to take away the antient marks of bounds and known distinction of names between Minister and People that so people may take the greater confidence to cast quite away both the name and thing the holy Ordination with all distinction of Office and Function Ministeriall in the Church which if I can solidly maintain against these underminers of Religion despisers of Ordination and vastators of all true ministry I doubt not but I and others may still use these Names of Clergy and Laity without sin or scandall to any sober and good Christians To the main therefore of the Objection which is made against the vertue and efficacy of Ordination 16 Prophane minds prone to cavil at all holy mysteries aswel as the Ordination of Ministers 2 Pet. 3.4 by the Catholick and Antient way of Bishops and Presbyters which they so slight I answer That at the same rate of prophane and Atheisticall reasonings they may as well dispute as Julian would have done and those Scoffers daily do which are foretold should be in the later dayes What vertue is there in the water of Baptism more than any other by which to regenerate a sinner to wash away sins to seal comforts to confer grace to represent the blood of Christ of which a man may meditate every time he sees any water or washeth his hands Hence the mean esteem and contempt indeed with proud and presumptuous Catabaptists have against that holy Mysterie of Baptism which all Churches in all ages have used with reverence and comfort according to Christs Institution and the Apostolicall custome So also the spirituall pride of those prophane Cavillers will argue what efficacy can there be in the Bread and Wine at the Lords Supper more than in other of the same Elements at our ordinary Tables and in every Tavern What doth the form of Consecration by the words of Christ and prayers add to them or alter them Nay since the blasphemous boldness of proud and wicked men will count nothing of outward form sacred no wonder if by the same contradictive spirit they quarrel at not only the Humanity or flesh but also the Majesty and divinity of our Saviour Jesus Christ and seeing the outward meanness poverty and ingloriousness of his life and death many of them scarce own him for a Saviour or for the true Messias And no further than is agreeable to their Seraphick fancies Against whom Irenaus d sputes by which they labour after the like fondness of some in antient times to
turn all the solidity of Truth the certainty of History and the Sacredness of the mystery of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Or. 23. de Trinitatis Myst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Heb. 11.1 Faith is the evidence of thâ—ngs not seen c. Nemo â—â—dicet hâ—mano modo quod diviâ—o geâ—itur sacramento nemo mystâ—â—ia caelestia discutiat ratione humana Crysâ— S. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in cp 43. God manifested in the flesh into nothing but Familisticall whimseys empty notions and sublimity of nonsense As if there were more light of Religion in their modern Meteors and gross illuminations than in the Sun Moon and Stars in Scripture Ministers and Christians of old whereas the same holy and humble faith by which true Christians do believe Jesus to be the promised Messias the Son of God and only Saviour of the world notwithstanding all that blind Jews or proud Gentiles object against him doth also teach them to receive with all humble thankfulness and religious reverence all those holy orders duties and Institutions in their plainess poverty and simplity which Christ hath setled in his Church and which the Church hath continued according to his word in all humble fidelity Nor doth the meaness of outward appearance or any naturall and civill disproportions which appear to humane sense or reasonings any way prejudice or weaken the faith devotion duty and obedience of those who live by faith and look with the eye of faith and act with the hand of faith in all those holy offices and Ministrations which are grounded on the word of Christ To judge of Christian Mysteries or Ministries by common sense or carnall reasonings as Sarah did of the Promise is to make Christian Religion most ridiculous mean and insignificant whose vertue and efficacy as the faith of Abraham depends not upon any naturall morall or politique powers faculties habits abilities or actions that are in or flow from the persons acting in them and dispensing of them nor the Elementary sensible natures of the things used in them But meerly upon that divine vertue and power of Christ Instituting such holy things as duties to be done to such a religious end by such men and means in such a manner and no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Ma. de sid Tota ratio sacti est potentia facientis Aust Greg. N. s Vita Mosis Carnem agni licuit comedere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ossa vero non confringendâ— credenda non curiosius discutienda sunt dei mysteria c. 2 Cor. 2. In mullis scientia Pauli à disputatione tranâ—it in stuporem cujus tanta erit praesumptio ut disserendo existimet aperienda potius quà m silentio miranda Amb. voc l. 2. 1 Cor. 1.27 and all this in his Name that is meerly as an Institution of his divine power and wisdome and whence they have their efficacy and also authority not indeed among affected Novelists curious speculatists proud hypocrites or contentious worldlings but among humble devout and true believers who are also doers of the will of God in all things holy just and morall who knowing what belongs to the life and obedience of Faith disdain not to submit themselves to any way and order seem it never so weak and simple that Christ hath appointed to them and his Church who alone can make weak foolish and contemptible things to be powerfull and effectuall through the concurrence of his Spirit and grace to those great and holy ends for which they are by him Instituted in his Church So that it is not any Magick charm or Enchantment as these prophane minds scornfully deride which makes the common elements to become Sacraments by that solemn Consecration which is rightly performed by one that is from Christ appointed as a minister of holy things No more is it any fantastick and imaginary power which of a common man makes a Minister of the Gospel by due Ordination which is a setting apart of some fit and worthy men from the ordinary capacities comon relations and humane affairs of the world either as naturall or civill and Consecrating them by prayer and imposition of hands and power of the Spirit to the peculiar service of Christ and his Church in the holy Ministry Pantomimi sunt in religione Hypocritae quo minus sancti sunt co magis simulant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studentes non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this not to be done by any one that please themselves to be at once both apes and hypocrites in religion to act a part and make a Stage-play of holy Ordination by a popular presumption but only by such as Christ hath fitted with gifts and enabled with power of his Spirit to Consecrate and Ordein a succession of Ministers to the service of the Church being themselves formerly ordeined and so invested with that great and holy power of order So that it is the powerfull Word and Spirit of Christ In ordinatione Deus est causa principalis homo instrumentatis Deus vocat primario Ecclesia mediante declarante quem à Deo vocatum praesumit Gerard 2 Cor. 10.5 as the King and Prophet of his Church which commands the duty establisheth the Order and gives the blessing as in other so in this of Ordination In obedience to which true and excellent Christians willingly captivate all their high imaginations and subdue every thought which exalts it self against the rule of faith the word of Christ pulling down all the strong holds of proud and humane reasonings Submitting to every holy Ministration and true Minister in his office for Christs sake from whose grace Spirit and promise they expect and find that blessing comfort and inward peace which is only to be had in Christs way which depends meerly on his divine will and power which changeth not the nature of things but their relation and use to an higher and spirituall end requiring faith humility reverence obedience and thankfulness in every believer or worshipper 17. Right Ordination Efficacious relatively and spiritually not physically So that although Ordination of a Minister to the peculiar service of Christ and the Church by such as have the right and power by uninterrupted succession duly derived to them and to be derived orderly from them in all ages do not add to the Naturall Morall or Spirituall gifts and indowments of men as they are personall and inherent any more than the office of Embassadour or Judge or Commander doth in Civill or Military employments confer any thing to the inward abilities of the man yet that honour and authority rightly derived to any one invests him with a relative Idem valet deputati ac deputantis autoritas in quantum depâ—tatur Reg. jur yet reall power qualification and capacity of doing or declaring the will of another to the same validity as if the principall himself did it by whose authority alone any other is sent
be faithfull to their Masters profit and credit to do their duty and to maintain that place and authority in which the Lord hath set them nor is it any thing of a pious easiness but an impious baseness in them as Bishops and Ministers voluntarily to desert their station and to suffer every one to usurp upon them and to do what they list Nor is any thing more intolerable than the rudeness riot and impudence of those inferior servants who pretending Christian liberty and not induring those officers and Ministers whom the Master hath orderly placed over them neither will they long indure the Lord or Master himself to rule over them we read Mat. 21.38 They kill the Son who first beat and shamefully intreated the servants which were sent But thirdly as to the persons duly ordeined This holy Ordination gâ—ves a reall divine power which is necessarily to be delegated and derived from Christ since no man hath it in and of himself or of any will of men by which he is enabled to perform those duties which Christ only hath injoyned in his word to be done and to be thus done by such men and in such a manner and no other 1 Tim. 5.22 Lay hands suddainly on no man i. e. by way of Ordination Ergo no man is of that office or hath that authority and power till ordeined be his parts and gifts never so great and good So 2 Tim. 2.2 These things commit to faithfull men who may be able to teach others ergo some peculiar Commission must be given to these and to no other to perform Ministeriall duties with authority Such are those of making Disciples by Preaching the Gospell by distinguishing from others and also confirming and uniting together among themselves in holy Communion those Disciples with the holy seals of Baptism and the Lords Supper To edify confirm and preserve them by teaching reprooving praying for them comforting guiding governing binding and loosing by the use of that power of the Keys which is committed only to them both in doctrine and discipline doing all things toward penitents and impenitents believers and unbelievers Tit. 2.15 not magisterially but ministerially as from Christ and for the Churches good yet not precariously and arbitrarily oâ— depending on mans pleasure Iren. l. 4. c. 43. Episcopalus sucâ—essionâ—m ab Apostolis habentes Charisma veritatis certuÌ„ acceperunt Ubi charisâ—ata domini posita sunt ibi discere oportet veritatem apud quos est successio ab Apostoliâ— sanum ac irreprobabile sermonis Cap. 45. 1 Tâ—m 4.14 but autoritatively and conscientiously as doing the work of the Lord knowing the power they have received of the Lord the duties enjoyned them the care required in them the account to be exacted of them as to the Stewardship of the souls solemnly committed to their care which is done by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ministeriall gift of the holy Ghost which Christ gave to the Apostles John 20.22 and by their hands as by St. Pauls to Timothy 2 Tim. 1.6.14 to others and so to a perpetuall succession For without this gift or power of the holy Spirit of Truth 18. The holy Spirit given in right Ordination how whose property it is to lead the faithfull into all truth no man is truly a Minister of holy things in the Church So that it is a pittifull piece of ignorance or putid scurrility and profaness for any that profess Christianity much more for those that pretend to be Ministers in the Church to slight and expose to vulgar scorn that passage used as of antient times in all Churches so in the Church of Englands manner of ordeining Ministers Receive ye the holy Spirit As if this were a meer mockery and insignificancy in point of any sanctity conferred When it is expressed to be meant as it ever was in the Church understood not of sanctifying graces infused qualities or habits of inward holiness which are immediatly from God and not by man to be conferred nor from man to be communicated to another nor do they invest any one that hath them in any Church office or publick power over others for then every holy man and woman should have this power but it is only meant of those peculiar gifts or powers of the holy Spirit Eph. 4.8 which are properly ministeriall and officiative as from Christ and in his name not by internall infusion but by externall separation or sanction not endâ—ing with grace but investing in a new relation and authority distinct from the common Christians duty place and officers of charity c. which are as parchment wax and writing usefull in their kind but not valid as to any conveyance till sealed subscribed delivered and witnessed as the act and deeâ— of the conveyer who lawfully hereby confers to an other his right and power of acting possessing or enjoying c. So by a form of such Commission or delegation as Christ instituted that power and ministeriall gift of the holy Spirit is continued which was first committed to the Apostles by Christ who only would do it Nor can this power be understood so much for extraordinary miracles which were to cease as for that ordinary Ministry which was to continue as necessary for the Church in all ages This power or gift of the Holy Ghost as ministeriall and officiating in Christs name as that of miracles may be where there is no sanctifying grace as was in Judas and probably in Demas and others who might be sheep as to their profession Acts 1.17 and shepheards as to their office or Episcopacy of which Judas had a part and fell from it and yet wolves as to the inward habits and graces 1 Cor. 5.4 In the name of our Lord Jesus Christ when ye are gathered together and my Spirit with the power of our Lord Jesus Christ c. When the Spirit of Paul was joyned with the Corinthian Ministers and believers in excommunicating the incestuous persons it was not the sanctifying Spirit or grace of the Apostle but that ministeriall power which he had eminently in and joyntly with the Church The power and Spirit of Christ as it is given so received in right Ordination by every true Minister that is worthily promoted not as to grace and inward vertue of which man judgeth not but as to office and relative power from Christ in the publike service or Ministry to his Church As every officer civill or military that hath commission acts in the Spirit name and power of those by whom authority is primarily derived to them In this sense and to this use the Spirit of Moses was put on the 70. Elders Num. 11.25 and Elias on Elisha 2 Kings 11.9 3. Yea further I doubt not but the solemn and right manner of Ordination by fasting Deus largitur gratiam homo imponit manus Sacerdos imponit supplicem dextram Deus benediâ— potents dentre Episcopus initiat ordinem Deus tribuit
dignitatem Amb. de dign Sacerd. c. 5. prayer and imposition of hands wherein the Spirit of the ordeiners and the Christians present with the ordeined joyn together in his behalf to God is a very great and effectuall means to indue the ordeined in some sense with an other Spirit not only as to power but as to the increase of ministeriall gifts which fit him to receive and use that authority yea and for the strengthning exciting and enlarging those sanctifying graces by which he is more fitted for and prospered in the work of the Ministry than he was before or any other can ordinarily be without this due Ordination whereby his wisdom humility charity zeal devotion industry purity exactness and constancy are increased so as are most requisite for the great work and office of a Minister 4. It binds the conscience of the ordeined more strictly to the duty and office as to discharge it so to endeavour by all holy means of study prayer conference meditation c. to preserve use and augment those gifts faculties or graces naturall acquired or infused for the right discharge and fulfilling of his Ministry to the glory of God and the Churches welfare D. Origine dicunt eum sine vocatione se ingessisse in efficium docendi inde factum est quod in tot errores prolapsus sit Chem. de Ecclesia Res Dei ab bomine dari non possunt Synod Rom. both in true peace and holiness Hence the great learning of Origen and admired gifts were thought by some less prospered and blessed of God because he presumed to do the work of a Minister before he was blessed ordeined and authorised by the Church 5. Due Ordination gives comfort countenance Quomodo valebit secularis homo sacerdotis ministerium adimplere cujus nec officium tenuit nec disciplinam agnovit Is Hisp off l. 2. c. 3. Qui infideliter introivit quid ni infideliter agat Bern. Tit. 2.15 Acts 4.20 John 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Niss de Scop. Christia Aug. Ep. ad Honorarum 2 Euseb Hist l. 6. c. 19 Origen Preached before he was ordeined Presbyter before Alexa Bishop of Jerusalem and Theod. Bishop of Cesaria for which Demet. Bishop of Alexand reproves them But they excuse it as a custom there for probation of such as they found Idoneous for their learning and gifts As common placing is in Colleges and divine courage to true Ministers as the anointing did to the Prophets of old and the solemn mission of Christ did to the holy Apostles to Preach not as popular Scribes and precarious Pharisies but as St. John the Divine having authority from Christ whose Ministry like John Baptists is not from men on earth however transmitted by men but from God in Heaven In this confidence they can rebuke with all authority With this conscience they cannot but speak in the name of the Lord They do not fear the face of men or devils in Christs way They forsake not as hirelings the flock when the Wolf comes as having no relation or tye to the flock which is not committed to those self intruders but usurped by force or invaded by stealth True Pastors in time of generall not personall persecution dare not leave their flock destitute but choose to be examples to them of suffering cheerfully for Christ expecting Christs promise and assistance in his way The righteous Minister is as bold as a Lion for he that walks uprightly in the Spirit and power and way of Christ walks seemly But all usurpers are cowards and are ready to insinuate and crouch to all wayes of mean and vulgar complyances giving the Belfry leave to swallow up the Church and Chancel too Falsely and vilely flattering the people as if ministeriall power were in them and from them And this some do purely for filthy lucre where there is a miserable dependance for maintenance upon peoples good will and chiefly to prevent any question or scrutiny which may be made by some nimbler sophisters touching their precatious usurped and beggarly authority as Ministers which is truly none This keeps them justly so in aw that those popular Preachers dare not use that just rigor and severity in cases of most apparent crying sins in people which a true Minister having good conscience and good authority knows how seasonably and discreetly yet freely and effectually to use not to his own pomp Empire or advantage but to Christs glory the Churches good and the honour of Religion though it be to his own detriment and danger as St. Chrys stom St. Basil Naz. and other holy Bishops and Presbyters oft did 6. Right Ordination preserves Order and Decorum in the Church and holy administrations also it fortifies the function of a Minister with due respect and decent regard even before men so that neither the persons nor function and office of Ministers are easily to be despised when publike Ordination is duly performed with that solemnity and holy manner as was of old in this and all true Churches and which ought to be so still It likewise conciliates in Christs name and for his sake much love reverence esteem patience and obedience toward Ministers in their places and duty from all true Christians yea and it raiseth a just veneration to duties Mat. 10.40 thus rightly celebrated among the faithfull by those of whom Christ says He that receiveth you receiveth me and he that despiseth you despiseth me and him that sent me Constantine the Great alwaies treated the Bishops and true Ministers of the Church with all observance and pious respect Euseb â—iâ—a Câ—â—sl l. 1. c. 35. Mat. 10.14 2 Tim. 4.3 This makes them received in the name of Prophets as Apostles or Angels sent from God valued by true Christians as their right eyes This makes Christ sensible of their inâ—uries as his and the very dust of their feet becomes a dreadfull witness against wicked and proud rejecters of them who thinking them to be Ministers but of courtesy or civility cannot regard them with conscience and duty But imagine that they may at the pleasure of any passion lust or secuâ—ar design be mocked despised degraded cast off and quite abolished That so their liberty may prefer a heap of teachers of their own raking and making before any of Christs sending and the Churches ordeining Such being most fit for their sinister ends who come in the peoples name and have no higher or nobler Spirit acting all things in their Levelled Ministry by the same irreverent irregular inconstant rude insolent and uncomly Spirit of popularity which is most prevalent in those that are most enemies to and afraid of the true ministeriall power and due ordination Cujus ordinatio despicitur ejus praedicatio contemnitur Ber. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creations of the people when men list are easily rejected cast off with scorn yet without any sin and shame yea they cannot be regarded or
with all judicious and sober Christians leave Potius vetera tuta quam periculosa nova sectemur Tac. to passe by the Idoll of their new dressed Spiritually and Sanctity without any admiration devotion or the least salutation Nor can we at all consider private spirits warped from and bent against the publique Spirit of Christ in the Scripture in the practise of the Catholick Church and in the most eminent Christians both ancient and modern We shall content our selves with that plain and pristine holynesse and manifestations of the Spirit True holinesse and true Saints Sanctitas est scientia colendorum deorun Tul. de Nat. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Eutyp which are expressed in the Word deposited in the Church preserved in an holy Ministry exemplified in all true Christians and most eminently in Jesus Christ and his Apostles the great and famous Founders Teachers and Establishers of holy Truths holy Duties holy Sacraments holy Orders and holy Ministry in the Church And this with divine Power and Authority not onely personall but successionall without which the instituted Service and Worship of Christ had ere this failed These being ever since Christs time in all the world imployed in Teaching Gathering Baptizing Governing Feeding Preserving and Perfecting the Body of Christ which is his Church We know not and so we cannot desire other holinesse than that by which we beleived the Truths obeyed the Commands feared the Threatnings observed the Duties preserved the Institutions continued the Orders reverenced the Embassadors joyed in the Graces hoped in the Promises and were led conformably to Christ by that Spirit which Jesus Christ had given to his Church long before these new coyners had graven the stamps or set up their Mintâ— We are glad and blesse God when we attain unfaignedly to that Spirit of Holynesse which hears the Word of God with fear and trembling from the mouth of those able and godly Ministers which are the Messengers or Angels sent from Christ by the Churches Ordination Which teacheth us to pray with understanding constancy fervently and comelinesse to receive the pledges of Gods love in Christ from their hands duly consecrating the holy mysteries with reverence preparednesse and thankfulnesse That holinesse which loves with sincerity gives with cheerfulnesse rejoyceth in well doing suffers with patience lives by Faith acts by Charity is holy with order contentednesse and humility without any fury faction or confusion That holinesse which hath nothing in it novell or praeterscripturall nothing fancifull verball tumultuary violent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Euâ—yph Sâ—nctum est quod deo gratum schismaticall disorderly partiall pernicious or injurious to any which chuseth to be a Martyr for Charity and Unity as well as Verity in the Church rather suffering much than giving scandall or making a schism according to the pious and excellent couâ—sâ—ll of Dionysius to Novatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Epâ—st Auâ—ea apud Eusch l. 6. hist c. 38. That holinesse which is old as the Ancient of dayes reall rationall demonstrative from the Word of God and exemplified in the lives of former Saints Which is meek courteous charitable humble just to all men abounding with all righteousnesse and the fruits of righteousnesse peace and establishment both to private consciences and publique Churches That holinesse which hath nothing in it supercilious calumniating defamatory insolent bitter or burthensome to any true Christians true Churches and true Ministers which know how to reprove what is amisse without rejecting all that is well to reform the crooked without ruining what is right That holinesse which as the Sun-beams is always like it self like the Father of spirituall light uniform and constant in all true Saints in all ages and in all administrations Divine either immediate or mediate as to its rule the Will and Word of God as to its end the glory of God in Gods way as to its Epitome or sum the love of God and its neighbour as to its happy fruits and effects the good of mankinde chiefly of the Church of Christ These have ever been the same for kind however differing in degrees according to the measure which God hath given to his true Saints and servants who never differed from God or the Word or one another as they were holy and spirituall however as men and carnall in part they had their crookednesse unevennesses and dissentings These are the fruits of Gods Spirit this that true Holinesse for which we pray of which we dare not boast These are the Saints whose shadows we count Soveraign whose presence a blessing whose wayes unblameable whose joyes unspeakable whose works most imitable whose conversation most amiable heavenly and divine who chuse rather to suffer than any way to act in cases dubious as to secular dissensions which have much of the Beast somewhat of the Man and little of the true Christian The worth of these Pearls is infinitely beyond some mens counterfeit forgeries whose lustre is chiefly from worldly glory and secular advantages who out of ashes are melted up to the shining and bricklenesse of glasse by the fervour of some spirits who think it enough to glister with novelties and to boast of Inspirations fancying all is reformed which is but changed though much to the worse who are forced to set off themselves by the soil of severe censuring of others Fearing nothing so much as a true light and those discoveries which are made of them by serious and judicious Christians who judge not by mens lips and appearances but by their lives and practises compared to the Word of God For which true Ministers most eminently and impartially holding forth to the discovery of all mens deformities are of all men most abhorred by these pretenders who at a true and full view will not onely not appear to other such gifted men and spirituall as they pretend but they will be ashamed of their arrogance and despite against those good Christians and those true Minisers whom they have so much vilified and contemned The common mistake of proud weak or fancifull men 8. Vulgar mistakes of spirituall influences Luk. 9.55 Impudentiam pâ—o pietate jactitant quasi eo sanctiores essent quo verbosiores Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucid. hist l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas de Sp. s. whose tongues are onely tipt with Sanctity and the name of the Spirit is this That they know not indeed of what Spirit they are as to Profession Nor consider of what Spirit they ought to be as to temper if they will be truly Christs Disciples Contenting themselves with light and airy presumptions in stead of serious and searching examinations of truth comparing themselves with themselves they fancy they grow holyer as they grow bolder in their opinions or actions Hence they are easily flattered into high Imaginations and cheated with strong Presumptions as if some common gifts of knowledge some Scepticall quicknesse some volubility of utterance
have a name to * Revel 3.1 live by the Spirit and covet to be called spirituall who are dead in their lusts and walk after the flesh * Prov. 30 12. They seem pure in their own eyes and yet are not washed from their filthinesse Yea there is a generation O how lofty are their eyes yet are their teeth swords and their jaw teeth as knives Nothing is more cruell than supercilious hypocrisie * Ioh. 18.28 They were forward to crucifie Christ who were shy of being defiled by entring into the Judgement Hall They are most zealous to destroy the true Ministers yea the very function and succession who seem most devoted to be Teachers Prophets and Preachers of a new Spirit and form Many seem rich in gifts and increased in spirituall endowments thinking they need nothing of Christs true Ministry Revel 3.17 when they know not that they are poore and naked and blind and miserable Ephes 6.12 There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall wickednesses usurpant in the high places of mens soules as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more sordid and swinish spirits that dwell in the lower region of mens lusts It is expresly stigmatized on the foreheads of some pretenders to the Spirit Iude 19. which was the glory of those first and purest times that they are sensuall not having the Spirit Irenaeus l. 3. c. 1. of the Gnasticks andValentinians Gloriantur se â—mendatores esse Apostolorum perfectam cognitionmen non habuisse Apostolos cap. 2. Dicunt se non tantum Presbyteris sed Apostolis sapientiores sinceram invenisse veritatem So the Circumcelliones Quae non viderunt confingunt opiniones suâ—s habentes pro Deo honores quos non habuerunt se habuisse protestantur Isid Hisp de off Eccl. l. 3. c. 15. Vain and proud ignorance as we see in primitive times is not onely content to be without the true wise humble and orderly Spirit of God but they must also study to cover their follies disorders and hypocrisies with the shews of it as if it were not enough to sin against its manifest rules and examples in the Word which have alwayes been observed in the Church unlesse they impute also to it their simplicities fondnesses impudencies filthy dreams extravagancies and confusions Counting it no shame to ascribe those unreasonable and absurd motions speeches and actions to Gods most wise and holy Spirit which any man of right reason and sober sense or common ingenuity and modesty would be ashamed to owne Our humble prayer is that these new modellers and pretenders to the Spirit may learn not to blaspheme not to grieve resist and doe despite to the Spirit of God which hath been and still is evidently manifest in the true Ministers of this Church and our earnest study shall be that we may be truly endued with such gifts graces and fruits of the Spirit of Christ that we may both speak and doe and suffer as becomes good Christians and true Ministers after the example of holy men and of our great Master Bishop and Ordainer Jesus Christ That so the judicious Charity of those that excell in vertue wisdome faith and humility may have cause to say the Lord hath sent us in the power as well as in the order and office of the Ministry to which we were rightly ordained On the other side we fear that the great earthquakes in the Church and darknesse over the Reformed Religion which may follow the true Ministers being set at naught and crucified by the malice and wantonnesse of men may in after times give too much cause to those Mat. 27.54 that now neglect us or afflict us to say as the Centurion did of Christ Doubtlesse these were the messengers of the most high God the true Ministers of Jesus Christ and of his Gospell to this Church While we have any liberty and leave to live as Ministers it will become us not to be so discouraged by the impotent malice of any enemies as to desert this holy calling whereto the Lord by a right ordination in this Church hath duly called us Not to look back to the world having once put our hands to this plough to consider our persecutors no further than to pity them and pray for them notwithstanding all the injuries and blasphemies not against us so much as against God while they fear not to ascribe the great and good effects which the Lord hath vouchsafed to work by his Ministers upon the hearts of thousands in England to Beelzebub Mat. 12.24 to the spirit of Antichrist or to any thing rather than to own the Spirit of Christ among us which hee hath promised should ever be with his true and faithfull Ministers in an holy succession of authority and power to the end of the world Scandalous inconstancy of Professors Indeed the greatest grief to the Soules of all godly Ministers and which hath brought the greatest scandall and dehonestation on their Ministry next to some of their own grosse failings is this when the world sees so many of those who seemed to be baptized with water and with the Spirit to have been illuminated and sanctified by their teaching to have tasted of the heavenly gift Heb. 6.5 and the powers of the world to come that is of the authority and efficacy of the Evangelicall Ministry which was to come after the Leviticall and Aaronicall order Many who seemed to have rejoiced for many years in those burning and shining lights of this Churches Ministers to have by their Ministry been well instructed reformed washed and escaped from the pollutions of this world That I say some of these like Jesuruâ— should thus lift up the heel and thus kick against the Ministers and Ministry like Demasses thus to forsake them like Judasses thus to betray them whom lately they kissed and followed as Disciples like Swine that they should thus turn and revile those that cast pearl before them returning to the wallowing in the mire and dirt of unjust covetous ambitious erroneous seditious licentious perjurious malicious and sacrilegious courses No more now ashamed of their lusts then those unclean beasts are of their filthinesse in the midst of the fairest Sun-shine day and when they are neerest to the most pure and Crystall streams But the light which they will not see in this their day shining on them and discovering the frauds and evill of their wayes they may after see in that darknesse to which they are hastning and to which they seem even of God to bee condemned But to conclude my answer in this particular 15. Conclusion and resignation of our Ministry if c. wherein the Antiministeriall adversaries pretend to such spirituall gifts and speciall calling beyond the ordained and setled Ministry if any excellent Christians or any of those that have either wisdome to discern or power to dispose of things to the advantage of this Church and State if they doe in
but cruell actors in their distresses whose necessities must needs be some reproach of the Nation even a publique sin and shame never to be expiated Will it not be the height of barbarity to compell such persons to Bellisarius his Obolum After so many learned victories and triumphs to force them to turn their bookes into bread or to be their own Cannibals to feed on their owne bowels or to starve upon others uncharitablenesse O how sad and sordid is it for such learned worth to be tryed with want and such piety be exercised by penury O prodigy of covetous cruelty capable to astonish heaven and earth which seekes to hide its wickednesse by its enormity and to make its selfe incredible by its monstrosity and excesse men will think it a fable which humanity much more Christianity should so much abhor to act or suffer to be done when it is in their power to help O Divine Providence which art indisputable unsearchable uneffable how dost thou thus chuse darknesse for the garment of thy glorious lights and thick clouds of obscurity wherein to wrap up thy brightest beames among mankinde Art thou preparing Ravens for such Eliasses and working wonders for the nourishment of such Prophets or shall their retirednesse poverty and patience be thy greatest wonder and their Martyrdome thy highest miracle by which to convince and convert this crooked and adulterous generation Truly O excellent Christians it is infinite pity grief and shame that so deserving vertues and most reverend years should be so much obscured and neglected whose great learning and excellent gifts in all kindes no men or Christians would despise or not use and incourage save onely such as are afraid that either the true reformed Religion or true Ministers should have any lustre put upon them or so much as any competent livelyhood afforded to them here while forain Churches and Universities admire them and would gladly entertain them There are also some fair Plantations of young and thrifty trees yet left in this Church whose luxuriant floridnesse wants nothing but a right Church government to culture prune and order them These rightly planted out by due ordination and preserved by wise discipline would in time bear store of good fruits if the coldnesse and spowinesse of the soil and inclemency of the English climate ever since our Northern blasts did not make them dwindle grow mossy and shrubbed by popular and plebeian adherencies or if a violent hand doe not pluck them up by the root or so bark them round and circumcise their maintenance that no fair fruit can be expected from them when there is no sap derived to them who if they were duly ordered and incouraged would still make the vain and erratick genius of this age see That true Religion is to be preserved and the Kingdom of Christ in mens hearts advanced and the power of godlinesse maintained in Christians lifes not by new modes and fancifull fashion but by old truths and the old Ministry of whose line and measure these new pretenders coming far short they strive by their calumniating activity to supply their defects after the same arts that the ungrateful sons of Sophocles did who that they might get their fathers estate of whose longaevity they were impatient complained that hee doted and was past the use of those admired parts which formerly had got him the love and applause of all Athens beseeching the Magistracy that they might make their father their pupill and manage that estate for him to which he was superannuated The old man hearing of this practise of his unnaturall sons made and publiquely recited the famous Oâ—â—ipus Coloneus and last of his Tragedies which gave the people so great assurance of his still remaining reason and sufficiency that they caused the former unjust grant to be revoked and his unworthy sons worthily punished 18. The impertinency and insufficiency of the Antiministerial pretenders I must in like manner leave it to the judgement and conscience of all excellent Christians whether there be any compare betweene the gifts labours and successes of those goodly Trees the true Ministers who have had the right power and succession derived to them from the Apostolicall root and these new shooters or suckers who seek to starve the ancient trees which so far exceed them and over drop them Are they not like vines and brambles thorns and figtrees set together Is not the comparison uncomely and disparaging not onely to Christians judgements but to their very religion Can the exchange passe without infinite losse injury and indignity to all true Christians of this and all other reformed Churches And therefore I shall presume such a commutation can never be desirable or acceptable to any that are soberly religious and truly consciencious who have no secular interest wrapped up under specious pretensions of piety Wise and worthy Christians cannot but remember and be extreamly sensible of those many great benefits which their forefathers themselves and their countrey have evidently received and enjoyed many years by the labors of the true Ministers of this Church equall or like to which they cannot with any probability nor by any experience yet had expect from the sorry simplicity and extravagant ignorance of those Antiministeriall adversaries who have as little ability as authority to carry on the great and holy work of saving soules either by dispelling ignorance errours or prejudices out of mens mindes or by setling mens judgements in truth or satisfying mens consciences in doubts or by reforming mens manners in a way of due reproof and discreet counsell or by vindicating the reformed Religion against learned cunning and powerfull opposers or by preserving any decency order and honor in the outward form and profession of Christian Religion which will soon deform to all contrary effects if other Ministry or Ministers be applyed than such as Christ hath instituted and the Church alwayes ordained and sent in Christs Name No man then can desire or design the change of this Ministry as to the authority order rule and succession who doth not also aime at the change of the whole Ministration and work Indeed those rude and unchristian novelties which some men seeme to agitate carry the aspect not onely of Papists and other collaterall adversaries against us as reformed but of Jews and Turks and Heathens such as would most diametrally oppose the name of any Christian Church or which is as bad or worse they seeme to prepare the way for some great Antichrists 2 Thes 2.10 11. whose coming must be by strong pretensions and presumptions of some new wayes of Ministry Sanctity and Piety in which are hidden the strongest delusions most probable to overthrow the true Ministry and Churches of Christ while they shall speciously cry up such new wayes of Ministry and spirit and gifts and Churches which neither we nor our forefathers nor primitive Christians nor the Church Catholick ever knew or were acquainted with either by
pristine respects to present you with that elegant and consolatory expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 32. which he useth to some godly Bishops whom the Arian fury had dethroned from their seats Such of you saith he as are thrust from your Episcopall Chaires here on earth yet are not forsaken of God You shall enjoy surer seates in the heavenly Cathedrall which is infinitely more high and happy No good and wise man but prefers holy obscurity before prmpous injury A minde exercised with such gracious literature as yours will know better how to enjoy its own wisdome and others follies it s own sufferings and other indignities than vain men can their seeming plenty and prosperity wise and holy men draw good and wholesome nourishment out of dinners of sowre hearbs * Non minoris est gloriae bene tolerata paupertas quam magnae opes innocenter partae modeste habitae Tacit. An. l. 4. while other turn to poison and surfeit their staled Oxen. I beseech you therefore Reverend fathers and brethren by the mercies of God by the bowels of Christ by your zeal for the truth by your love of this reformed Church and your Country by your former experiences of your prospered labours by your Christian victories of the many enemies over your order profession and calling who have hitherto only scolded and railed at you and put rude affronts upon you but neither lawfully fought you with the weapons of either Scripture or Reason I beseech you by the care and charity you have to your neighbours souls by the necessity which lies on you to preach the Gospell and administer holy things by the woe which hangs over you if you doe not or draw back by the compassion and tendernesse you have to posterity that the reformed Religion may not be abolished and all superstitious vanities with fanatick profanenesse and confusions prevaile in these sometime fortunate Islands I conjure you by your patience and perseverance hitherto under many trials both in war and peace which may be to you the sharpest war by the peace and joy you have had in the holy Ghost and in well doing and comely suffering by your hopes of heaven and the glory which shall be revealed in you by the coming again of Christ your Master and sender Si pertinacia in errore tantas haâ—et vires quantas in re â—ona haqere delet vastantia Aust Ep. 157. by the Talents you have received by the accounts you are to give by the Crown you may expect by all the thoughts of honor vertue grace glory immortality eternity which your precious soules and raised mindes are capable of by all that is dear to you and worthy of you as men as Christians and as Ministers by the obstinate pertinacy of your enemies in their malice against you Never desert your station as Ministers of the Church of England to quit and forsake your standing as some have done is to sacrifice your understanding to vulgar folly and senselesse importunities cast not away your holy profession betray not that due and divine authority you have by your holy ordination in this Church wipe not off with your owne or the peoples unwashed hands that sacred unction which is upon you by your being duly consecrated through the gifts order power authority and appointment of the Spirit of Christ to the office and work of the Ministry Divert not your studies to any other more gainefull safe plausible and honoured profession among men whose dishonour it is to think any thing more worthy of their honour as it is the honour of Ministers to suffer dishonour upon that account because they are Christs whose wayes being lesse agreeable no wonder if his message and messengers be lesse acceptable to the world Let not the soft fleeces on any Wolves backs deceive you as if you might well spare your labours when there are so many spontaneous Preachers Be sure you out-live them in all wayes of true holinesse you can easily as you do far out-preach them and out-pray them both for truth method judgement and Oratory It is neither their learning nor their conscience nor their eloquence you have to contend with but their ignorance hypocrisie and insolence when these clouds shall thunder and lighten when they shall resolve into * Errores jus in viribus com putare solent Lactan. open violence and oppression which is the last result of errour if it attain to power yet * Mat. 10.20 fear not these that can plunder sequester imprison banish and kill you you have learned little in Christs schoole if these be still a terror to you Corona premit vulnera palma sanguinem obscurat plus victoriatum est quam injuriatum Tertul. Scorp c. 5. Cannot you be content to be such poore despised and persecuted Preachers as Christ was you may be good Ministers when you are beggers as some have been forced to be in these times Are you ashamed and afraid to be such as the Apostles were * Mat. 19.27 who forsook all and followed Christ in this work of the Ministry Such as were their Delicatus es si hic gaudere velis cum seculo postea regnare cum Châ—isto Jeron ad Hes immediate successours for some hundred years such as your later predecessors were those holy and reforming Bishops and Presbyters in the Marian persecution * In ea tempora incidimus in quibus firmare animum expediat constant bus exemplis Thras moriens ap Tacit. Such as the most of our brethren are now or lately have been or are likely to be in all the reformed Churches Such as those holy Bishops and Presbyters were before they met in the first Nicene Councill * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. hist de Syn. Nicae whither from their introspitable Islands and deserts from their woods caves and desolate cottages from their prisons racks and dungeons they came forth with the marks of the Lord Jesus on many off them some * Paphnutii effosum ocâ—lum sape exosculatus est Const M. Euseb in vit with an eye pulled out others with an hand lopped off with maimed legs with shrunk finews with stigmatized foreheads and with knees made horney by continuall prayer for those that had so persecuted and misused them O glorious spectacle O venerable Councell O truely Christian Synod and sacred Assembly not of Presbyters scorning and extirpating their Bishops but of Reverend Bishops and humble Presbyters all of them in their due order and holy subordination renowned for their constancy in persecution and so most worthy to be Ministers of the mysteries of Jesus Christ Shall we now be ashamed as a more soft and delicate generation of their scars and maims Have we so striven for the right and left hand in Christs Kingdome of Church Government as to forget to drink of Christs cup and to abhor to be baptized with his baptism which was not of water only
The rash and injurious defaming of the Church of England riseth from want of judgement humility or charity p. 129 A pathetick deploring the losse and want of charity among Christians p. 131 II. Grand Objâ—ction against the Ministry as no peculiar Office or distinct Calling p. 143 Answ The peculiar Calling of the Ministry asserted 1. By Catholick testimony both as to the judgement and practise of all Churches p. 144 The validity of that testimony p. 146 2. The peculiar Calling or Office of the Ministry confirmed by Scripture p. 152 1. Christs Ministry in his Person p. 153 2. Christs instituting an holy succession to that power and Office p. 154 3. The Apostles care for an holy succession by due ordination p. 155 4. Peculiar fitnesse duties and characters of Ministers p. 157 5. Peculiar solemnity or manner of ordaining or authorising Ministers p. 158 6. Ministers and Peoples bounds set down in Scripture p. 160 3. The peculiar Office of the Ministry confirmed by principles of right reason and order p. 162 4. By the proportions of divine wisdome in the Church of the Jewes p. 164 5. By the light of Nature and Religion of all Nations p. 165 6. The Office of the Ministry necessary for the Church in all ages as much as at the first p. 166 7. The greatnesse of the work requires choyce and peculiar workmen p. 169 What opinion the Ancients had of the Office of a Bishop or Minister p. 172 8. The work now as hard as ever requires the best abilities of the whole man p. 175 9. Vse of private gifts will not suffice to the work of the Ministry p. 179 10 Ministers as necessary in the Church as Magistrates in Cities or Commanders in Armies p. 180 Christian liberty expels not order p. 181 11. Peculiar Office of Ministry necessary for the common good of mankinde p. 183 12. Necessary to prevent Errors and Apostasies in the best Churches and Christians p. 185 To which none more subject than the English temper p. 186 Conclusion of this Vindication of the Evangelicall Ministry as a peculiar Office p. 187 III. The third Objection against the Ministry and Ministers of this Church from the ordinary gifts of Christians which ought to be exercised in common as Preachers or Prophets p. 189 Answ The gifts of Christians no prejudice to the peculiar Office of the Ministry p. 190 Reply to the many Scriptures alledged p. 191 Of right interpreting or wresting the Scriptures p. 194 The vanity and presumption of many pretenders to gifts p. 197 Their arrogancy and insolency against Ministers p. 199 Gifted men compared to Ministers p. 201 The ordinary insufficiency of Antiministeriall pretenders to gifts p. 202 Gifts alone make not a Minister p. 204 Of St. Paul's rejoycing that any way Christ was preached p. 205 Providentiall permissions not to be urged against divine precepts or Institutions p. 206 Antiministeriall Character p. 209 Churches necessities how to be supplyed in cases extraordinary p. 210 Of Christians use of their gifts p. 211 * Answer to a Book called The peoples priviledge and duty of Prophecying maintained against the Pulpits and Preachers encroachment p. 214 Of peoples prophecying on the Lords day p. 215 Or on the Weekday p. 218 Of primitive Prophecying p. 220 Ministers of England neither Popish nor superstitiously pertinacious as they are charged in that book p. 221 The folly of false and faigned Prophets p. 227 The sin and folly of those that applaud them p. 228 The Author of this Defense no way disparaging or damping the gifts of God in any private Christians p. 230 Ablest Christians most friends to true Ministers p. 231 Ordinary delusions in this kinde p. 232 The plot of setting up Pretenders to gifts against true Ministers p. 233 IV. Objection The first Cavill or Calumny Against the Ministers of England as Papall and Antichristian p. 237 Answ Papall Vsurpations no prejudice to Divine Institutions p. 238 The moderation and wisdome of our Reformers p. 239 What separation is no sinfull Schisme p. 244 Of Antichristianisme in Errors and uncharitablenesse p. 245 Our Ministry not from Papall authority p. 247 True reforming is but a returning to Gods way p. 248 Of the Popes pretended Supremacy in England p. 249 Of our Reforming p. 251 Of extreames and vulgarity in Reformation p. 253 The holy use of Musick p. 254 Divine Institutions incorruptible p. 256 V. Objection The second Cavill or Calumny Against Ministers as ordained by Bishops in the Church of Eng. p. 259 Answ Of ordination by Bishops p. 260 Of Bishops as under affliction p. 261 Of right Episcopall order and government in the Church of Christ p. 262 Reasons preferring Episcopall government before any other way p. 263 Vulgar prejudices against Episcopacy p. 271 The other new modes unsatisfactory to many learned and godly men p. 272 The advantages of Episcopacy against any other way p. 273 The Character of an excellent Bishop p. 273 Of Regulated Episcopacy p. 278 Bishops personal Errors no argument against the Office p. 279 What is urged from the Covenant against Episcopacy Answered p. 280 Prelacy no Popery p. 281 Bishops in England ordaining Presbyters did but their duty p. 283 Alterations in the Church how and when tolerable p. 284 Episcopacy and Presbytery reconciled p. 286 Personal faults of Bishops or Presbyters may viciate but not vacate divine duties p. 289 Ordination by Bishops and Presbyters p. 289 Of the Peoples power in Ordination p. 291 People have no power Ministeriall p. 292 Peoples presence and assistance in Ordination p. 296 The virtue of holy Ordination p. 303 Of Clergy and Laity p. 303 Right judgement of Christian Mysteries p. 305 Efficacy of right Ordination p. 308 The Holy Ghost given in right Ordination how p. 311 Of Ordination misapplyed p. 318 Insolency of unordained Teachers p. 319 VI. Object The third Calumny or Cavill Pretending speciall Inspirations and extraordinary gifts beyond any Ordained Ministers p. 361 Answ Of the holy Spirit of God in men by way of speciall Inspirations p. 363 The triall of it 1. By the Word written p. 365 2. By the fruits of it p. 369 The Influence of Gods Spirit how discerned p. 371 The vanity and folly of specious pretences p. 372 Of true holinesse and reall Saints p. 375 Vulgar mistakes of Inspirations p. 377 These Inspirators compared to Ministers p. 382 The blessings enjoyed by ordinary gifts in good Ministers p. 386 The danger and mischief of pretenders to speciall gifts p. 388 Blasphemies against the Spirit under the pretence of special Inspirations p. 391 The scandalous inconstancy of sâ—me professors p. 392 Conclusion resigning our Ministry to these inspired ones if they be found really such p. 393 VII Objection The fourth Cavill or Calumny Against humane learning acquired and used by Ministers p. 395 Answ The craft yet folly of this Objection p. 396 Humane learning succeeded Miracles and extraordinary gifts in the Church p. 397 The excellent and holy use of it in
relation to the Gospell of Jesus Christ did ever so much as dispute or question the power and succession ministeriall as to its calling peculiar and divinely appropriated to some men in the Church Till of later dayes in Germany and some otherwheres the pride of some mens parts and conceit of their gifts or the opinion of their raptures and Enthusiasms mixed with other lusts and secular designs tempted some weak and fanatick men of the Anabaptistical leaven to adventure the invasion and vulgar prostration of the office before ever they broached their reasons against it Confessores gloriae Christi An. 1543. When they after proved to be Pastoricidae Vilains which conspired to destroy all the Ministers of the Gospel in Germany hanging and drowning many of them casting them into wells An. 1562. Cl. Sanctesius de temp decept Irenaeus l. 4. c. 43. Qui absistunt à principali successionâ— Episcoporum Presbyterorum ab Apostolis quocunque locâ— relliguntur suspectos habere oportet vel haereticos vel scindentes vel elatos sibi placentes Oâ—â—eâ—â—i decidunt à veritate Sophistae verborum magis esse volentes quà m discipuli veritatis Iren. lib 3. c. 40. which presumption and disorder the Swenckfeldians who called themselves Confessors of the glory of Christ afterwards the Socinians and others intending to introduce new and heretical doctrines with their new Teachers studied to set forth with some weak shews of reason and Scripture Whereas in all former ages of the Church such as should have abrogated the antient Catholick way or have broached any new way of Evangelical power and Ministry would have been as scandalous as if he had broached a new Messias or a new Gospel and made the old one of none effect as many of those strive to do who seek to cry down the former way of Ministers right Ordination Succession and Authority Who if they had not met with a giddy and credulous and licentious age would have needed new miracles to have confirmed their new and plebeian ways of Ministry or to cashier the old one which was first began and after confirmed as the Gospel was for some years with many infallible signs and wonders wrought by the Apostles and their Successors in that Order and Function 3. What can be the design of any to go contrary or innovate What can it be then but an exceeding want of common understanding or a superfluity of malice or a transport of passion or some secular lust either to deny credit to the Testimony of the best Christians and purest Churches in all times or to go quite contrary to their judgment and practise by seeking to discredit and destroy the Authority and peculiar Function of the antient Catholike Christian Ministry in these or other Churches And since in primitive times it could be no matter of either profit or honor in the world In ea regula incedimus quà m Ecclesia ab Apostolis Apostoli à Christo Christus à Deo accepit Tertul. de Praes c. 37. Radix Christianae societatis per sedes Apostoloâ—um successioneâ—â—piscoporum certa per o rbem propagatione diffunditur August ep 42. to be a Bishop or Presbyter in the Church who were the first men to be persecuted or sacrificed What motive could there be then but onely Religion Duty and Conscience to undertake and persevere in that holy and dangerous Calling that so the Gospel might be continued And since now in England it can be no great temptation of covetousness or ambition unless it be in very poor and necessitous man to be a Preacher of the Gospel upon the new account of the peoples or self-ordaining which is as none what can it be that provokes so many in a new and pitiful way either of egregious ignorance and popular simplicity to undertake to be Preachers Or in a more refined way of devilish malice and deep design to seek to level cast down and trample under foot all Ministerial power whatsoever which is none if it be common and not peculiar to some men by divine Sanction Certainly this can arise from no other aim but either that of destroying us as a Reformed Church or desolating us quite from being a Church or Christians Which our posterity will easily cease to be as to the very form as many at present are 1 Cor. 15.14 as to any power and conscience of Religion if once they cease to have or begin to think they have not had any true Ministers in this or any Church So that all Preaching of the Gospel all Saâ—â—aments all the Faith of so many Christians Professors Confessors and Martyrs in all Ages together with the fruits of their Faith in Patience Charity and good Works must be in vain Alas these poor revenues and encouragements which are yet left to the Ministers here considered with their burdens of business duties taxes and envy are scarce worth the having or coveting even by vulgar and mechanick spirits who may make a better shift to live in any way almost than now in the Ministry The design then of levelling the Ministry must needs be from greater motives such as seek to have the whole honor and authority of the Reformed Religion here in England utterly abolished or else taken up upon some such odde novel and fanatick grounds which will hold no water bear no weight or stress being built upon the sands of humerous novelty not on the rock of holy antiquity and divine verity That so this whole Church may by the adversaries of it be brought to be a meer shadow of deformed and confused Religion or else be onely able to plead its Christianity upon meer Familistick or Anabaptistick or Enthusiastick or Socinian or Fanatick Principles Upon which must depend all our Christian Privileges Truths Sacraments Ministrations Duties and Comforts Living and Dying all which will easily be proved and appear to a considerate soul as profane and null when he shall see they are performed or administred by those Agnitio vera est Apostolorum doctrina antiquus ecclesiastatus in universo mundo charactere corporis Christi secundum successiones Episcoporum quibus illi â—am quae est in unoquoque lâ—ci Ecclesiam tradiderunt Ire l. 4. c. 6â— who can produce no Precept Scripture or Practise from Antiquity for their ways either of Christianity or of Ministry but onely their own or other mens wilde fancies and extravagant furies nor can they have better excuses for their errors in forsaking the right and Catholike way but onely a popular levity credulity and madness after novelties So that as to this first part of my answer touching The peculiar Function of the Ministry I do aver upon my Conscience so far as I have read or can learn That there is no Council of the Church or Synod no Father or Historian no other Writer that mentions the affairs of the Church no one of them gives the least cause to doubt but wholly confirms this
strength of any part in its place and proportion doth not make it usurp the place or execute the Office of any other nobler part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist The measure of every part is the beauty and safety of the whole which cannot in naturall and ought not in Religious Bodies which are Churches be fitly disposed but only in such a way as God hath appointed for the daily forming building and well-ordering of his Church by such wisdom and Authority as Christ established in it Of which the Apostles and the Churches after them give us most evident testimony But to avoid destructive delusions But we must not be deluded either with the devils fulgurations and flashes or his transfigurations and disguises We must not forsake or stop up Gods fountains of living waters by digging the devils ditches Luke 10.18 I saw Satan fall like lâ—ghtning from Heaven 2 Cor. 11.14 Satan himself is transformed into an Angel oâ— l ght I a. 1.13 Eccl. 5.1 and wells which hold no water nay we may not wash our hands at the Devils Cistern to fit them for Gods service Nor may we take water from his troubled muddy and poysonous streams to water the plants of Christs Church We may not take strange fire from Satans Altar to kindle the sacrifices of God What need we cut off Dogs necks and offer swins bloud when we have so many clean beasts which are appointed for acceptable services that we shall not need any such vain oblations which are but the sacrifices of fools who consider not that they do evill nor look to their feet when they go to the house of God being as ready to stumble and fall and discover their nakedness and shame as they are forward to ascend to the altar of the Lord upon the steps of pride and presumption Exod. 20.26 which were forbidden to be made The humble heart being alwaies most welcom to God while others in vain arrogate to themselves power to perform those things which are not required at their hands Lev. 10.3 God hath said he will be sanctified of all these who come nigh to him in his publike service which is done not only by that inward sanctification of the heart by faith fear and reverence toward God but also by that exact observation of such rules of order power and Authority which he hath set who alone could do it in the publike way of his worship and service before the Sons of men We must not be such Children in understanding as to allow all to be gold which glisters when it will not endure the Touch-stone of Gods word Caiâ—itae Judae â—râ—diâ—orâ— Evangelium oâ—â—entabant Ophitae angelum in omni imunditie assistentem dicebant invocabant Hanc esse perfectioneÌ„ aiebant sine tremore in tales abire operationes quas ne nominare fas est Iren. l. 1. c. 35. Nulla enoris secta jam contra Christi veritateÌ„ nisi nomine cooperta Christiaâ—â— ad pugnandum pâ—â—silire audet Aust Ep. 56. or the probation of the Churches judgment We may not easily think that Gods Spirit in any private men runs counter to that holy order and clear Institution which the undoubted Spirit of God hath clearly set forth in the Scriptures and which the Church in all ages hath observed in the way of an ordeined authoritative Ministry All other or later inventions may well be suspected to be but Satans stratagems and devices There may be so many vermine crawling in a dead body as may make it seem to live and move when yet there is no true Spirit of life or Soul in it So it is no wonder if the various impulses wherewith mens secret and corrupt lusts stir them make some shew as if diviner gifts and endowments agitated them When indeed they have no other ayms or interests than such as Judas Iscariot or Symon Magus might have or those after Hereticks the Gnosticks Maniches and Montanists c. Who almost that had any shew of gifts or parts ever did mischief in the Church without great prefacings of holy and good intentions and pretensious of gifts and the Spirit of God There may be gifted Hypocrites devout devils angelized Satans Be mens gifts never so commendable if they want humility in themselves Miserrimis instabilibus fabulis tantam elationem assumpseruat ut meliores scipsos reliquis prasumpserunt Irenae l. 1. c. 35. de Caynitis Ophitis Judaeitis and charity to others which are the beauties of all endowments if they are puffed up seek themselves walk disorderly run unexamined unappointed unordained in scandalous and undue wayes they are nothing either as to private comfort in themselves or publick benefit to the Church The presumption and disorder of their example doth more hurt as the influence of some malignant stars in a Constellation than the light of their gifts can do they corrupt more than they either direct or correct If any of these Prophets or gifted men be indeed so able for the work of the Ministry that religion may suffer no detriment by them and people may have just cause to esteem them highly for their work sake God forbid they should not have the right hand of fellowship all incouragement from my self and all that desire to walk as becomes the Gospell when they are found upon just tryall fit to be solemnly ordeined set apart and sent forth with due authority to that holy service in Gods name let them be sent forth with good speed If they disdain this method of Ministeriall office and power which hath been setled by Christ and continued to this day in his Church which no wise humble and truly able Christian can with reason modesty or with conscience justly do but they will needs obtrude themselves upon the Church and crowd in against the true Ministers they may indeed be as sounding Brass and tinckling Cimballs fit rattles for Children or for the labouring Moon or for a Country Morice-dance and May-pole Nec veritate seneri nec charitate frugiâ—eri Greg. but they will never be as Aarons Pomegranates and golden Bells usefull Ornaments to Gods Sanctuary in words or works or any way becomming the Church of Jesus Christ which is as the woman clothed with the Sun the light of Truth and the lustre of holy Order And hath the Moon under her feet Rev. 12. not only all wordly vanities and unjust interests but also all humane inventions and novelties which have their continuall variations wainings disorders darknesses and deformities whereas Divine Institutions are alwayes glorious by the clear beams of Scripture-precept and the constant course of the Churches example Both which have held their Truth and Authority in the blackest nights of persecution wherein no untried and unordeined intruder was ever owned for a true Minister of holy things in any setled and incorrupted Church of Christ No more than any man shall be accounted an Officer or Souldier in an Army who hath not
either listed himself or received his Commission Order is that wholsomest ayr in which Religion lives best There is no less necessity both in Piety and Policy to preserve the Laws of holy order and discipline in the Church of Christ on Earth which have the warrant and seal of his authority upon them and are for the preservation of truth peace and honour in the Church Since we find by all experience of times and most in our own That the pride and presumption of mens gifts and private spirits are no less want only active in matters of Religion than in Civill and Military affairs Now why any men of piety or in power professing the reformed Religion should incline either to connive at or to countenance any courses which evidently tend to the shame contempt confusion and extirpation of all true Religion as it stood in the profession of the Church of England opposite to the gross errors superstitions and prophaness of any that are known and declared enemies to it I can see no cause unless it be a supine negligence in some who as they grow greater Acts 18.17 so they are like Gallioes more careless in matters of Religion wholly intent to State interests as if States-men had no souls to save or no God to judge them and were to give no account of that power and advantage they have as well as that charge and care which lyes upon them to do all good they can to mens souls under their power or else there is some other interest secretly contrived and cunningly carried on here as by open hostility in other parts amidst the dusk of our civill Commotions and troubles by those sons of Edom Psa 137.7 and daughters of Babylon who have evill will at our Sion and say of our Jerusalem Down with it down with it raze it even to the foundations Jude 9. As it was for no good will that the Devil contended with Michael the Archangell about the body of Moses minding rather to have it Idolized than Embalmed No more is it from any honest zeal or pious principle that some men now so earnestly stickle about and indeed against the setled office and peculiar function of the Ministry either to have it in common or none at all with any divine authority and commission whose first Anti-ministeriall batteries which seemed to carry some shew of Scripture-strength I have hitherto resisted and repelled not dashing or opposing Scripture against Scripture but clearing its obscurer meaning in some few places by that most evident and concurrent Sense which is manifestly held forth in many plain passages and hath been constantly followed in the Churches of Christ from the first setling of Christianity in the world to this day Sensus Scripturae expetit ceâ—â—a interpretationis gubernaculum Tertul de Pres Non verba tantum defendantur sed ratio verbarum constituatur Id. As the Spirit of God in the Word cannot contradict it self in the main scope and design so where any variation or difference in the letter may seem to be It must be wisely reconciled by discerning the different occasion reason or ground of things sure we are the pretended gifts or dictates of privat spirits may in no sort be set up any way to contradict those testimonies and demonstrations of the Spirit which are so evidently shining from the Scripture as they are in none more than this of a peculiar function and holy ordination of the Evangelicall Ministry And here I might forbear to add trouble to you O Excellent Christians or any readers by any further enlarging of this Apology 18. Conclusion and Transition whereby to vindicate the honour of the divinely Instituted and Ecclesiastically derived Ministry of this Church Since the holy Scripture is as I have shewed so wholly fully and punctually for its peculiar Institution and its constant succession to the end of the world whereto it is not denyed but private gifts may come in with such assistance as is humble orderly and edifying but not as proud invasive and abolishing as Hagar they may do service in Christs family but they must not grow insolent and malipert against Sarah What ever can be produced in a matter of so high and religious a nature as the Ministeriall office and authority is beyond what the Scriptures the only infallible rule and the Churches constant practise the most credible witness do assure us is for the most part but as childish skirmishings with Reeds and Bulrushes after combating with Pikes and Guns And I find indeed that all after Cavills of the Anti-ministeriall faction arise not much beyond womanish janglings presumptuous boastings and uncomly bickerings for the most part where not religious reasonings but peevish Cavils and pertinacious Calumnies like black and ragged regiments impatient to see themselves so routed by the Scriptures potent convictions and the Churches constant custome do but rally themselves as in a case Perdue to see what can be done by volleys of rayling Rhetorick and virulent Calumniatings against the Ministers of the Gospell in this Church whole greatest fault is that which the devil finds with the best of men that they are as Job upright Job 1. Culpâ—â—â— in 〈◊〉 to Jobâ— non invenicus Satanae malicia ipsam inâ—â—centiam in crimen integritatem in calumnium insidiosè vertit Greg. Lingua maledicasanctos carpere sâ—let in solatium delinquentium Ieron ad Eust not that there is any just fault to be found with their holy Calling which hath nothing in it irreligious or unreasonable nothing immorall or imprudent nothing but what is fully agreeing to all order policy decency as following the best and holyest Examples uses and customs of the Church together with the rules of Divine Institution and the ends of all true Religion the glory of God and the good of Mankind both for souls and bodies for temporall and eternall welfare for internall peace of conscience and externall tranquillity in Civill and Church Societies both as men and Christians All which the Ministeriall calling regards and carries on as its holy design and work which no other Calling doth Not Magistrates or Lawyers or Physicians or Tradesmen or Souldiers who do not think themselves to stand charged in Christs Name with the care of mens souls so as to make it their business to instruct direct and watch over them in the wayes of salvation And for Ministers persons such as are truly worthy to be counted such their failings will not be found beyond what is incident to common infirmities and daily incursions of frailties inseparable from the best of men in this mortall pilgrimage All which the charity of humble Christians easily conceals and willingly excuses or pardons when they consider how free and full a pardon of all sins is from God by the Ministry offered to every penitent and believing sinner The grief and impotent despite which the prophane politick and pragmatick enemies of the Ministry of this and all reformed Churches