substance and essence they are true in every true and lawfull complete societie But as the profession of the truth may be found in all fundamentall points though mixed with many errours so for Truth and existence the Ministerie may be lawfull though in many particulars delinquent and deficient In the true Church then there is a true Ministerie But the true Church hath continued there by the blessing of God where the Election of Ministers hath been given away by the people or taken from them In later times the High Priesthood was bought and sold for monie and somtimes it was made annuall that every yeere new Priests were created as those Governours whom Kings change every yeere that as every man would lay out more or lesse monie he should obtaine or lose the Priesthood Which may be seen in the examples of Iason and Menelaus Neverthelesse so long as the Church of the Jewes continued the Church of God the Priesthood continued also In the Primitive Churches when the people had a voice in the choice of their Teachers oftentimes there were factions in the Church the people stood against their Guides and the Guides against their people and the people were divided one against another And sometimes either through sloth or for peace the Pastors left the election of Officers to the people Ruffin lib. 11. c. 10.11 Theod. hist lib. 4. ca. 6. August Epist 110. 225. Socrat. hist lib. 7. ca. 34 35. 39. Concil Antioch cap. 18. Sozom. hist l. 2. ca. 18 19. Naziatrz in Epit. patris Euagr. l. 2. cap. 5.8 Theodor. l. 5. ca. 23. Gratian. dist 63. ca. 11 12. Cypr. l. 3. epist 14. 10. W.B. The Church plea. §. 8. pag. 90. T.C. repl 2. par 1. p. 212. Cypr. l. 2. epist 5. l. 4. Epist 5. l. 3. epist 22. and the like he did for Optatus Satuus Caesernius Numidicus Calv. Inst l 4. c. 4. §. 10. August epist 223. Theod. l. 1. ca. 23. Socrat. hist. l. 2. ca. 19. Sozom. l. 3. c. 20. Socrat. hist. lib. 7. ca. 28. W.B. The Church plea. § 8. pag. 80. Centur. 1. ca. 4. Centur. 6 7. col 591. Centur. 2. c. 7. p. 134. 135. and the people challenged it unto themselves and sometimes againe they took it from their people and challenged it to themselves But in the mids of these broyles he was accounted a true Minister who was elected whether by the Guides or by the people or by the Emperour so he taught the doctrine of Salvation truely And if this be not admitted what shall be done when the people and their Elders be divided in the choice of a fit Officer or Guide If the people prevaile against their Elders he whom they chuse is no Minister to them because not chosen by their Suffrages if the Elders against the people he whom they approve is no Minister because he wants the peoples voice And if the people dissent they must separate and excommunicate one another because to the one part he is no Minister whom the other approve Though Cyprian teach That Ministers should be chosen by the people yet this forme of Election was not in some Churches in Cyprians time who were esteemed true Churches and true Ministers And Cyprian himselfe appointed Aurelius a Reader without advice of the Church by the authoritie of his fellow-Ministers then present Pinianus was ordained of the people Elder of the Church against Augustines minde and will Athanasius made Frumentius Bishop and sent him to the Indies he created Presbyters in other Churches and when he came into Egypt as many as he knew addicted to the Arian haeresie hee put them out of their place and whose Faith he tryed and approved to them he committed the Churches The Church of Cyzicena gave this honor to Atticus that without his consent it could not chuse a Bishop You will not denie but the Ministerie of the Church for the first second and third and fourth hundred yeeres after Christ was true and might be joyned withall For thus writeth a friend of yours and as it is supposed by your aide It is affirmed by the Centuries of Magdenburg that from Christs ascension unto Trajans time which is about an hundred yeers every particular Church was governed by the Bishops Elders and Deacons and describing the state of Christian Churches from Trajans reigne unto Severus that is from the yeere of Christ 100 to 195 thus they write The order of Government was popular for all Churches had equall power of teaching purely the Word of God administration of the Sacraments excommunication of hereticks and wicked persons loosing the penitent the election and ordination of Ministers and the deposition of them againe for just cause And even unto Constantines time The Primitive purity of Church Government was not yet defloured with the dregges of mans invention â—igâ—em in Apoc. 12. pag. 505. 506. Neither had Satan brought in Prelaticall pride into the sheepfold of the Lord but Pastors looked every one to the health of his owne flock And a litle after he citeth Epiphanius â— â— Ibid. pag. 90. Hierome Ambrose Cyrill Hilarie and Gregorie Nazianzene as making for him in the matter of chusing Ministers But most certaine it is within this space of time many things were done in the election and ordination of Ministers which are directly crosse to that which you require as essentiall in his calling See Iun. eccl l. 3. cap. 1. See Sâ—crat l. 4. 〈◊〉 〈◊〉 21. Grâ—e 16 17. c. 35. Gr. lat 29. ca. 36. Gr. ca. 30. lat Sozom. l. 6. ca. 18.20 Evagr. p. 2. c. 8. Socr. hist 13. l. 4. c. 10.33 Theo. l. 4. c. 6. Ambr. offic l. 1. Bils Christian Sub. part 2. pag. 28 2. Sozom. l. 7. cap. 8. Socrat. hâ—st l. 5. ca. 8. Iust in Novel Inst 223. cap. 28.9 Concil Toâ—â—â—an ca. 2â— Greg. epist. lâ—b 40. ca. 78. To Constantia the Empresse The Bishop of Salona was ordered neither â— nor any responsarie witting thereof which thing was never attempted under any of the Princes your predecessors c. Yet I obeying their graces Precepts did from my heart remit unto the said Maximus this his presumption as freely as if he had been ordered by my self c. Concil tom 2. Concil Parisien can 8. if at any time you can prove that all things were observed which I doe not beleeve Ambrose himselfe was chosen Bishop when he was onely Catechumenus before he was baptized so that he was constrained to teach that which himselfe had not learned yesterday catechised to day a Bishop The Election in all things not to be approved as consonant to the rule for the Canons were strong against it and Saint Paul seemeth not willing that a novice should be a Bishop but never thought or esteemed to be none at all Of the election of Nectarius see Sozomene and Socrates Iustinian ordained If any man build a Church or house of prayer and would have Clerkes
to say out of the Nonconformists against our Ministery in respect of their orders and degrees SECTION 6. CAN. Necess of Separation Pag. 37. IF the calling and office of their bishops be as the Nonconformists say it is of the earth false divellish Antichristian c. than it followes that the calling and office of the whole Ministery must necessarily be of the same nature qualities and condition to wit of the earth false divellish and Antichristian c. which is wholly derived from it which receives J say and takes it life and being of it only and no where else For if their Bishops have not a right power in themselves then can they not transferre it to another As the law saith Nemo potest plus juris transferre in ahum Regul juris 79. quam sibi competere dignoscatur No man can give more to another than he hath himselfe If Corah Dathan and Abitam when they usurped the priesthood and government of the Church should by that false power which they assumed have ordained some of the people unto the Priests office no doubt all the Israelites which feared God would have judged their place and standing unlawfull because they which made them had no commission from God so to doe The case of their Ministery is just so ANSWER IF some things of men bee mixed with that which is of God as the holy Sacraments with humane rites and humane pompe and glory with the Ministery that is from above a prudent Christian must separate one from another and not cast away what is of God as a nullitie fruitlesse unprofitable defiled because somewhat humane is annexed to them Accidentall defects or superfluities in or about the Ministery doe not destroy the nature and substance of the Ministery In the office and calling of Bishops two things are to be considered 1 The substance of their office and Ministery whereunto they are separated to wit to preach the Gospell dispense the Sacraments and administer the discipline of Jesus Christ Hieron in epist ad Tit. ca. 1. ad Evag. epist 2. Bilson chr part 2. pag. 318 319. Calv. tract deneces reform eccles Calvin instit l. 4 c. 4. sect 1.2 4 15. Zanch. in 4. praeteptum toâ— 732 733. Forb Irenic l. 2 prop 7 8 9 10. and this is of God 2 The superioritie they take or challenge over their brethren which makes not a difference or nullitie in the substance of their ministery and this is of men All Ministers of the Gospell are stewards of Jesus Christ set apart to doe his worke wherein if any one shall challenge more than of right appertaineth unto him or doe ought out of pride partialitie sinister affection tyrannie or sedition or receiveth such authoritie to himselfe alone as belongeth not to his place and office or is common to many in that he is blameworthy but thereupon his Ministery or ministeriall acts done by him are not made voide and of none effect Thus the Church of England The institution of a Christian man c. of the Sacram. of Orders Ievvel apol def par 2. c. 3. div 1 5 c. 9. div 1. in 1 Tim. 3. in 1 Tim. hom 11 Qu. ex utroque Testamento ca. 100. at least the prime maintainers of Religion against the Papists have taught That there is little or no difference betwixt a Bishop and a Presbyter to which purpose Iewell cites many passages out of the Ancient Fathers as of Ambrose there is one Ordination of a Bishop and a Presbyter Chrys betwixt a Bishop and a Presbyter there is almost no difference Aug. what is a Bishop but the first or chiefe Presbyter And both Conformists and Non-conforâ—â—ists agree in this that ministers rightly qualified with gifts and preaching the doctrine of salvation purely bee the Ministers of Iesus Christ whether ordayned by Bishops or the Eldership Forb Iren. l. 2. c. 11 prop. Carleton de Eccl. c. 11. p 283.284 D. Field of the Church lib. 3. c. 39 T. C. repl 1. p. 82. There being great resemblance between the Popedome and Archbishop I meane having regard to the bare functions without respecting the Doctrine good or bad which they uphold there is yet great difference betweene the persons which execute them P. Lombard l. 4. sen dist 24. Capreol in 4. sent dist 2. qu. 1. Episcopatus non est alius distinctus ordo a sacerdotio Bonavent in 4 sent dist 24. art 2. qu. 3. Th. Aqui. 3. suppl qu. 40. art 5. They that hold Bishops by Divine right greater than Presbyters and that the power of Ordination belongeth unto them doe yet acknowledge Ordination given by the Eldership to be true by the judgement of the Catholike Church And they that maintaine the equalitie of Bishops and Presbyters by the Word of God deny not those Ministers to be of God who teach sound doctrine and feed the flocke of God committed to their charge though they received Ordination from Bishops The learned among the Papists themselves freely confesse that that wherein a Bishop excelleth a Presbyter is not a distinct and higher order or power of order but a kind of dignity or office and employment only Episcopacy is not another order distinct from the Priest-hood saith Capreolus No Prelate hath more concerning Sacramentall power or of order than simple Priests So Armachanus As concerning Sacerdotall order Armach l. 11. Dom. a Soto l. 10. de just jure q. 1. art 2. de 4. dist 24 q. 2 art 3 Darand in 4 sent dist 24 qu 5. Staple relect contr 2 qu. 3 art 3. Bellar. de Cler. l. 1. c 11 s 14. cusan concord l. 2. c. 13. and things that pertaine to order they are equall Thus Bellarmine himselfe Although a Bishop and Presbyter are distinguished yet as concerning Sacrifice they exercise the same ministery and therefore they make one order and not two Cusanus goeth further All Bishops and haply also Presbyters are of equall power in respect of jurisdiction although not of execution which executive exercise is shut up and restrayned by certaine positive Lawes And Iohannes de Parisijs de potost Regal Papal ca. 10. Some say a Presbyter hath the same power in his Parish that a Bishop hath in his Diocesse From which their confession it will evidently follow that Ministers ordained by Presbyters to whom the care and government of the Church belongeth are true Ministers In Alexandria and all Aegypt the Presbyters gave Ordination vvhen a Bishop vvas not present as Augustine Ambrose both confesse Ambr ad Eph. c 4 August Quest Nov vet 4 101 Concil Nicen can 4 Concil Arelatens 2. c. 5. Con Affris can 16 Bellar. de Eccl. l 4 c. 8 s Ex quo Gratian Decr dist 23 c. 8 Theodoret hist lib. 5 c. 23. Socrates hist. lib 4 c. 35 Gr. Johan Major in 4 sent dist 25 qu. 3 inter oper Gerson Paris 1606 p. 681 Greg 1 lib. 12 ep 31. indict 7. Bedal 1 c 27. Gratian. 1 par
dist 93 ca 24 dist 95 can 5. Gratian par 2 c 9 qu 2 c. Lugdunens Calvin Justit l 4 c 2 s 11. Chamier panstr Tom 2 l 16 cap. 4 S. 9. Iun animad in Bel de cleric c 14 not 2 c 3 not 59 Chamier Ibid c. 6 s 11. Sed Catholici negaut consquentiā sciunt posse illa omnia extare in media haeresi inter Apostatas Quod si nostri negari incipient Apostatae cur Fararius cur ejus Mecaenas Jacobus Davius nunc Cardinalis non renunciarunt Baptismo apud nos quos ille disputat apostasiam fecisse recepto non jusserunt se denuo ting Author imperfect oper in Mat. hom 49. Omnia haes quae sunt proprie Christi inberitate habent haereses illae inschismate similiter Ecclesias similiter ipsas Scripturas Diviras similiter Episcopos caterosque ordines Clericorum similiter Eucharistiam caetera omnia c. And hereof the grounds and reasons are evident For on the one side it appeareth the Ancient Church did not hold her Constitutions to be absolutely essentiall to the calling of a Minister or to the semper esse thereof as if the omission or non-observation thereof did make them no Ministers Bishops by the Ancient Constitutions of the Church were to be ordained by three other Bishops neere adjoyning But instances there be manefest that the Church hath dispensed with these Canons Pelagius the first as Anastasius writeth in vitâ Pelagij was consecrated of two Bishops only Iohannes de Perusio Bomu de Ferentino Anareas Presbyter de Ostio Evagrius Bishop was consecrated of Paulinus onely Moses refusing to bee ordained of Lucius was created Bishop of them who were banished into the mountaines The Bishops of France only Dionysius ordained It is an humane constitution saith Iohannes Major that a Bishop should be ordayned of three invented for solemnity not as absolutely necessary Presbyters or Elders were ordained by the Bishop The rest of the Presbyters then present laying on their hands But seeing Bishops were greater than Presbyters rather by the Custome of the Church than by divine institution this was not simply required to the essence of ordination but according to the Custome and Ecclesiasticall Ordinances The Chorepiscopi also who were nothing but Presbyters were allowed to ordaine by the leave of the Bishop And on the other side if they bee not lawfull Ministers who receive their Ordination from Bishops the Churches of God throughout the world have beene destitute of lawfull Ministers for the space of this foureteene or fifteene hundred yeares which the Non-conformists will never affirme As Rome it selfe is a Church as the Church is opposed to Turkes and Infidels and as Heretickes specially they whose opinions are not in specie as they say pernicious CAN Stay § 2. pag. 11. are the Church So in Rome and amongst Heretickes so much truth of Ministery is found as the acts they doe are not voyd altogether and of none effect The doctrine of the Nicolaitaus which was that adultery and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their Idol Temples Iren. l. 1. c. 27. Epiphan 1. Tom. 1. Was not you say in the judgment of the Churches at Pergamus Thyatira esteemed as a thing that might not be born withal If Pergamus and Thyatyra so grievously corrupted were true Churches The receiving of Ordination from the hands of a Bishop doth not so leaven the Ministery as to make a nullity thereof or make it unlawfull for others to joyn therewith in the worship of God A Bishop ordained per saltum P. Aureolus in 4. Sent. dist 24 art 2 Capreolus dist 25 art 2. Cusan concord cathol lib. 1. cap 4. Membrum suo officio non contentum sed cupicus prae ripere alienum conturbat corporis ordinem totum c. sic singulorum ornamenta non sunt alijs congrua sed unumquodque requirit sua abijcit aliena Gratian. dist 89 cap. 1. They that hold the Office of Bishops to be of GOD do hold that the Church ceaseth not to be a Church in which this degree is not to be found that never had the Ordination of a Presbyter can neither consecrate and administer the Sacrament of the Lords Supper nor ordaine a Presbyter himselfe being none nor doe any act peculiarly appertaining to Presbyters Ordination therefore is reserved to the Bishop not in respect of superiority in degree of ministery above his brethren for if he be no Presbyter he cannot make Presbyters but for order sake and to prevent Schism and division being for substance of the same order and Consecration with them If one member in the body challenge to it selfe that office which belongeth to many it breeds some disorder and confusion but makes not a nullity of that which is done Succession in the Apostles Doctrine is an essentiall and unchangeable note of the Church which wheresoever it is found doth argue truth of ministery in that society for the Preaching of the Word and administration of the Sacraments to draw men to internall Communion For that particular Church is the true Church of Christ which retayneth unity with the Catholickes sc the unity of the head the unity of the body the unity of Doctrine and unity of the Spirit Iohan. Major l. 2. hist de gest Scotor cap. 2. scribit Scotos per sacerdotes Monachos sine Episcopis in fide eruditos esse usque ad An. Dom. 429. adeo ut Ecclesia scotitae plusquam 230 annos floruerit absque regimine Episcopali Nam Religionem Christianam suscepit Scotiae An. Dom. 203. ficu◠consentiunt Historic◠omnes Ames Bel enerv tom 2. de Eccles Forb Iren. lib 2. cap. 11 prop. 10. Bilson perpetuall Church Government Epistle to the Reader I have alwayes had before mine eyes the most of them are Brethren for the truths sake c A. W. Ansvver to late popish Articles page 73. Iun animadv in Bel cont 5 l. 1. cap. 3. The right and povver of giving Ordination to the Ministers of the Church belongeth primarily vvholly to Christ vvho communicateth the same vvith his Bride the Church Both the Bridegroome for his part and the Bride for her part have delivered this povver of Ordination to the Presbytery jure divino afterward the Presbytery conferred jure humano this power upon them who were specially called Bishops c. Aerius was called an Heretike in the time of Epiphanius not for his opinion but for his separation which he made together with it For so the Fathers of the first Constantinopolitane Councell Can. 6. which in the booke of Canons is 169. Haereticos autem dicimus eos qui olim ab Ecclesia abdicati sunt qui postea a nobis anathemati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter hos autem qui se sanam quidem fidem profiteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subassumunt segregaverunt autem sese
a malo est facimus nihilt Calvinus autem eo in loâ—o agit de rutibus adventitiis solum non de ordinatione tota simpliciter Imposition of hands whereby the extraordinary gifts of the Spirit were given unto Beleevers was peculiar to the Apostles Act. 8.14 15.19.6 vide Beza annot major in Act. 19. Synops purior Theol. disput 24. §. 32.33 Jus Pastores â—â—gendâ— est penes Ecclesiam ac â—oâ—inde pâ—bi convenit cum Presbyteris Ius eos ordinandi solis Presbyteris est propriâ— CAN. Neces of sep c. 1. p. 8. Jun. animad in Bell. cont 5. l. 1. ca. 3. not 9 10. Bell. de Cler. l. 1. ca. 3. §. Accedat If an unmeet Minister be set in office by whomsoever the election is made he is of men or humane but forthwith there followeth not a nullitie of his Ministerie If a fit Minister be chosen disorderly in that choice there is somewhat humane but the Office or Ministerie is of God In the body we can distinguish between the substance and the sicknesse which cleaveth unto it betwixt the substance of some member and a bunch or swelling which is a deformitie but destroyeth not the nature taketh not away the use of that part or member But what answere can be given to the argument drawn from their grounds which Proposition in the syllogisme propounded can they denie seeing they are both theirs If both be theirs they cannot denie them but he that hath seen you by your writings only knoweth by experience if he hath made any tryall it is not safe to trust your bare saying or confident Assertion The Nonconformists disclaime the Major as none of theirs and the Assumption so farre as it is true makes nothing against them First the Nonconformists never held Ordination by the people where he is to administer to be necessarie or essentiall in the calling of a Minister For in their opinion ordination belongeth not to the communitie of the Faithfull but to the Presbyterie or Colledge Ecclesiasticall and may and ought to be performed by the Presbyters of neighbouring Congregations if they have none of their owne or not a competent number Thus you your selfe relate their Position Moreover every officer in the Church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer Secondly They give not the sole power of Election to the communitie of the Faithfull but require their consent in the election by the guidance and direction of their Governors See Calvin Epist 131. Instit l. 4. cap. 3. §. 15. T. C. repl 2. pag. 1. 196.197 Iun. Eccles 3. p. 1. Non solus judicat sed praeeunte moderante Clero Presbyterio soret enim proclive labi in illud incommodum si populus solus eligerit Non est autem ab â—o tantum periculum ubi conjunctus est Clerus actioncan dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum ecclesiarumque accedente Iun. contr 5. l. 1. ca. 7. not 24. Aurcolus in 4. Sent. dist 24. art 2. ra 3. ea quae sunt ordi num omnes recipiunt immediate a Christo Horb Irenic l. 2. cap. 11. prop. 13. pag. 179. Itaque potest cuiquam c. Fr. de Victor in rel de potest eccle Q 2. W E. The Church plea. §. 8. pag. 78. A dispute par 3. cap. 8. pag. 167. Of him who is obtruded and thrust upon a people without their owne election it is vvell said by Zanchius That he can neither exercise his Ministerie with a good conscience nor yet be profitable to the people See Fulk in Rhem. in Ephe. 4.13 As some people be of that disposition that they know better to be governed than to governe Grat. de jure belli lib. 1. c. 3. pag. 49. so it fareth with some Christians that it is better they should be provided for than left to provide for themselves and the Ecclesiasticall Colledge to whom the Government of the Church is committed They allow not that every small companie should doe as they please or stand upon their owne bottome But as the Church is to be governed by common counsell and consent of the Ecclesiasticall Colledge so the election and choice of the Pastor or Teacher is to be made by the direction and counsell of the Senate A Pastor should not be thrust upon the people without their knowledge and approbation neither should the people proceed therein without direction of the Governours Thirdly The Minister doth not derive his power or authoritie either vertually or formally from the people but immediately from Christ whose servant he is for the Churches use and benefit in whose name he must execute his office whose message he must deliver whose seales he must dispence and to whom he must give account This is that which Franciscus de Victoria the master of Canus affirmeth though his words be ignorantly drawne to another purpose I suppose you know by whom That all Bishops doe derive Iurisdiction and power immediately from God Fourthly If the people have given away their power of election or be not fit to chuse through their ignorance or simplicitie or that libertie be taken from them they conceive it to be a maime or defect in the calling of the Minister but this defect doth not make a nullitie of the office or acts done by vertue of that calling which he hath For in every true Church where the Word of God is intirely Preached and received and the Sacraments for substance rightly administred there is a true Ministerie and a true calling to the Ministerie though in some things maimed and faultie In the Church of God and no where else all sound and saving truth is to be found for the Church is the pillar and ground of Truth and where the profession of all saving Truth with the right administration of the Sacraments is found there is the Church which ordinarily cannot be had maintained or continued without a true Ministerie nor that without a true calling The saving truth of God Gratian. Decret dist 63. cap. 22 23. and a true Ministerie are essentiall to the true Church consisting of all it parts and partaker of the Ordinances of grace Something of the se remaine in every complete societie Platima in vita Benedict 2. In the Primitive Church the people which were Lay-men chose their Pastors and for a long time the Bishops of Rome themselves were not chosen without the consent of the Princes c. and the Emperors were possessed of it as their right ever since the daies of Châ—rles Bilson Christ Subject part 3. pag. 168. Sol. Iarchi 2 Mac. 4.7 8 26 27. Ioseph Antiq lib. 20. cap. 18. l. 18. cap. 4. Ctrnel Bertram de pol. Iudaic. cap. 18. Concil Laed c. cap. 13. Non est permittendum turbis c. Iun. animadv in Blâ— contr 5. lib. 1. ca 7 not 16.17 which hath any thing of the Church and for
Christum And a little after to Bellarmine objecting the dangers which may follow in popular elections hee answereth The danger is not so great ubi conjunctus est Clerus actionem dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum Ecclesiarum accedente And after that Et boni vicini quoque accedant ex ordine Not. 27. fratres alti ex communi officio charitatis si quando opus est prout Ambrosium fecisse Nediolanensi Ecclesiae narrat Theodor. hist lib. 4. cap. 7. In the Primitive times one Church might elect and chuse a Pastor for another and the Governours of one Church were chosen by the confent and suffrage of others Ignatius writeth thus to the Philadelphians It behoveth you as the Church of God to chuse a Bishop Of what Church would Ignatius have the Philadelphians to chuse a Bishop Not of their owne The Church of Christ was guided by the common conâ—enâ— and mutuall agreement of both parts as well East as West as a peares in the case of Athanasiu◠〈…〉 Arian Haec quidem Aegyptii ad omnes ad episcopum Romanâ—â— Iâ—l um scripsâ—â—e 〈◊〉 apol 2. Sozom l. 3. c. 7.10 11. Ignat. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. l. 2. ca. 4. Basil Ep. 48. 〈◊〉 Athan. â—1 occiden◠〈…〉 69. 〈◊〉 Gallis 70. Gall. et Jtal. epâ—se 74. occident ep se See 〈◊〉 〈…〉 Or to fend some sufficient legate to heale the breach that was made and quench the flame that was kindled in his Church at Antioch 〈…〉 Govern ca. 7. pa. 76. 〈…〉 13. Cyyrian meant this of such mutuall aâ—d and concord as might profit the Church and well beseem the servants of Christ but allows not that men should run to 〈◊〉 for helpe against the judgement and acts of their Pastors Cypr. 〈◊〉 Epist 3. 4. for in the beginning of his Epistle he greatly commendeth the Bishop which they had already But he exhorteth them to elect a Pastor of the Church at Antioch as the words before going doe make it evident All Bishops saith Cyprian sunt mutuae comcordiae glutine copulatae that if any one hold haeresie the rest should helpe and therefore he moved Stephanus the Pope to write to the Bishops in France that they should depose the Bishop of Arles and to the people that they should chuse another in his roome Theod. l. 5. c. 23. Cypr. l. 4. epist. 8. See Iun. Eccles l 3. c. 1 Amb epist 82. See what Socrates reporteth of the election of Chrysost Socr. hist l. 6. ca. 2. Theod. hist l. 4. c. 6 See Theod. bust l. 5. c. 8. Sozom. l. 7. c. 8. Socr. l. 6. c. 2. Iun. eccles l. 3. c. 1. Erat sanetum talis politia in Ecclesia sicut membrorum in uno corpore ubi omnia uni compatiuntur prespuiunt medentur Illitici catal test lib. 2. p. 109. Theodoret testifieth In the ordination of a Bishop All the Bishops of a Province ought to be called together Cornelius Bishop of Rome was confirmed of the Bishops of Africk Gregorius Presbyter in the life of Nazianzene affirmeth of the Bishops of Macedonia and Egypt that they contradicted the election of Nazianzene because he was made Bishop before they came Ambrose writeth That his election was confirmed of all the Bishops of the East and West and Theodoret That Valentinian the Emperor confirmed it also Election therefore was not ever made by the particular congregation where the Pastor or Teacher was to administer but other Churches and specially the Guides by common consent were called to assist the Church in that weighty businesse And this the Non-conformists judge not only lawfull but meet expedient necessary in some cases And therefore in many particulars they except against the proposition as none of theirs and against your confident assertion that you were sure the propositions were both theirs when as it is neither found in them nor in any writer ancient or moderne nor in the holy Scriptures And when you peruse the testimonies alledged Rhemists annot in Ioh. 10. §. 1. be judge your selfe whether you did not grossely mistake or abuse your Reader when you cite the Rhemists as if they pleaded for the Parochial election of a Pastour as onely lawfull As for the Assumption It is true the Ministers of the Church of England are not ordained by the particular Congregations where they administer nor is it necessarie to a true and entire calling that it should be so That they be not approved of the particular society is false in many of them for they are chosen by their consent to be their Ministers though not absolutely to the Ministerie it selfe And in case they be not so called it is a maime and defect Parker de polit Eccl l. 1. c. 14. Deducere quidem conantur illi ex majoribus nostris minores quasdam sed absurdas inconsequentes Neque enim si necessaria disciplina sit in verbo Dei tradita idcirco separatio sicubi corrumpatur sacienda sâ—atim est nulla connexionis vi hoc porisina sequitur which should be reformed whether it be through the ignorance of the people or the Lawes of the Kingdome or the pride and covetousnesse of them that thrust themselves into that calling or neglect of Patrons or what else soever But this maime doth not make a nullitie of their calling nor the Word and Sacraments dispensed by them to be ineffectuall For in every Church where the doctrine of salvation is soundly and intirely preached and professed the calling of the Ministerie is for substance true and lawfull The Nonconformists therefore in reproving the abuses of the Ministerie and yet holding communion with the Church of England in the ordinances of worship See Calvin Instit l. 4. c. 1. §. 12 13 14 15 c. doe walke according to their own Principles the doctrine and practice of the Churches of God in all ages and direction of the holy Scritures The Non-conformists reprove the tumults of the people in election without the direction of the Presbyters Whitak de pont Rom. contr 4. qu. 1. c. 2 p. 16. Iâ—a v. admissa est populi multitudo ut vitaretur omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne ecclesia esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Act. 19.32 Bilson perpet Gov. Epist to the Read Right Apostolick Bishops were such as were left or sent by the Apostles to be Pastors of the Church and Governors of the Presbyteries in every city that beleeved so long as they ruled well and in their stead as their successors to receive charge of ordaining others for the worke of the Ministerie and guiding the Keyes with the advice and consent of such as laboured with them in the Word and Doctrine Id. ca. 4. Without proofe the Church must not beleeve nor regard thy speech and proofe thou hast none One and the same person cannot be both Accusant and Deponent and in
repent a terrible judgement is denounced against her and yet the faithfull are never exhorted to flee from her society but to repent of her sinne and the promise is made for encouragement that if they open unto him Apoc. 2.20 hee will come in and Suppe with them and they with him If by a false Church you unde stand a visible society wherin the faire greater part is corrupt in the profession of Faith concerning the Articles of Religion and in the wo ship of God by adding and detracting in the substaniall meanes and transforming the object of worship it selfe corrupt in the calling and ordination of Officers the forme of government the Officers set a part for the worke of God and the lives and conversations of the members of that society If in this sense the false Church bee taken then it may and hath fallen out for a long time together that the true Church of God hath lyen hid in the false and that by Gods allowance and approbation Field of the Church lib. 3. cap. 8. in which case the LORD commanded the faithfull to bee present at His Ordinances and promised His blessing unto them though administred in a corrupt Church and after a corrupt manner The true Church in corrupt times hath been mixed with the false not as actuall members of that society as corrupt but as they have been hid in that society as good Corne overtopped with Weedes or a little gold or purer metall in a great clod of Earth God of his infinite mercy so providing for and preserving his poore people In time of the Iudges the Israelites did every man that which seemed good in his owne eyes that is Iudges 1.76 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad bujus loci similitudinem legitur in Sederzata sic extitit seculum absque rege Ioseph lib. 5. c. 2. 1 Reg. 19 10. Rom. 11 3 4. Hosea 4 1 6. 2 Par. 13 5. Isa 1 2 3 4 21 22 29. Isa 57 3. Ezc. 14 5. Ier. 23 8 14 Lam. 4 13 14. Ier 2 8 11 13. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26 27 Verse 29. worshipped God as hee pleased The Prophets testifie that the Church did not only faile in Israel but in Iudah likewise I have brought up Children and they have rebelled against me Ah sinfull Nation a people laden with iniquitie a corrupt seede How is the faithfull Citie become an Harlot Thy silver is turned into drosse and thy Wine mixed wiâ—h water They shall be confounded because of their Oakes wherein they delighted The Land viz. of Iudah is filled with Idols they worship the worke of their Hands the Priests said not where is the Lord and they that should minister the Law knew mee not saith the Lord. The Pastors also offended against me and the Prophets prophesied by Baal and went after things that did not profit My people have changed their glory for that which did not profit My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water The house of Israel is confounded they and their Kings and their Princes and their Prophets saying to the wood Thou art my Father All of you have forsaken me saith the LORD Her treacherous Sister Iudah feared not but went and played the Harlot also The backe-sliding Israel Ier. 3 8 11 11 13 14. Ezek. 16 46 47 48 51 52. Ier. 5 1 6 13 7 28 9 1. Isay 57 3 4. hath justified her selfe more than treacherous Iuda And as shee was thus horribly corrupted with Idolatrie so with profanenesse impenitency impudencie in sinning rebellion stubbornnesse oppression and what not But when all things were thus miserably disordered the faithfull in Iuda did not separate themselves from the Ordinances of Religion or withdraw themselves into a distinct visible societie from the rest In the age before our Saviours time it grew exceeding wicked againe Mat. 8.4 Mar. 5.36 Luke 7.4 5 9. Mat. 4.23 Mar. 1.21 Luke 4.6 Iohn 18.20 Luke 2.22 37 41. Iun. animad in Bel. contr 4. lib. 3. c. 16 s 14. But neither did our Saviour nor his Disciples before his death take upon them to crect a new visible Church altogether distinct from the erring Synagogue but lived in that Church and frequented the Ordinances neither as absolute members of the Synagogue nor yet as the visible Church distinct from it But as visible members of that Primitive Church from which that Synagogue had degenerated In the New Testament 2 Thes 2.7 Revel 17.5 Iniquitas sed mystica id est pietatis nomine palliata Gloss ordinar Syr. Mysterium iniqui jam incipit efficaz esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vis certa operandi non autem significandi Cham. panst som 2. lib. 16. cap. 7. Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparatur adornatur instruitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam doctrinae quod si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptum contrarium sit fidei Cham. panst tom 2. l. 16. cap. s 5. 2 Thes 2.3 Heb. 3.13 Matth. 13.25 39. 2 Cor. 11.3.13 15. Jun. cont 4. lib. 3. cap. 16. Generalis decessio sen Apostasia dicitur universalis ant communis Vniversalem negamus fore semper igitur erit Ecclesia quamvis lalens Communem fore affirmamus ut affirmat Paulus Ier. 28.16 29 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13.10 the Apostle telleth us the mysterie of iniquitie began to worke in his dayes whereby he understands not common heresies and corruption of manners but some great and hidden thing begun in the Apostles time to creepe on by degrees not suddenly to vanish but to continue for many ages and to grow into an exceeding high mountaine As the mysterie of godlinesse which began presently after the fall took it complement by degrees and that at a certaine and appointed time so it was in this also which at the first was small but grew as things durable by degrees into an exceeding huge bignesse The spirit hath foretold that there should come an Apostasie or defection not from the Roman Empire for that was not opposite to Christ but from the faith and that not light or in some particular point or for a short time for such Haeretickes there had beene already but grievous generall and of long continuance That which the Prophet Ieremy when he speaketh of false Prophets and their Prophecies calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the 70. translate it and the thing it selfe requireth a declining a revolt or Apostasie not every one but that to which the authority of the true God is pretended And so the departure from the faith is not a revolt to Gentilisme 2 Tim. 4.1 2. Aug. De Civ Dei li. 26. ca. 19. Quem refugam vocat utique a Deo vero but a giving too easie heed and attention to some doctors professing yet indeed corrupting the Christian Religion As when it is
any spirituall communion with it Truely it would make a man admire if he should understandingly compare together the writings of these two companies touching a Church ministery For in their opinious about it they are as contrary each to other as light to darkenesse Christ to Belial righteousnesse to unrighteousnesse notwithstanding though so different in judgement yea they will communicate together in one ministery but one of these against knowledge offend surely let them look well to it For to him that knoweth to doe good and doth it not to him it is sinne that is his fault is so much the more and propertionably his condemnation shall be without repentance ANSWER Instead of sound arguments wee have here your rash and unadvised censure the one of these you say against knowledge offend surely But what evidence can you bring to justifie this condemnatorie sentence or how can you reconcile your selfe unto your selfe herein CAN Necess of separat page 30. August de civ Dei lib. 5. c. 17. Nihil est loquacius vanitate quae non ideo potest quod van tas quia si volue it plus etiam clamare potest quam veretas Here you tell us the Conformists many of them at least offend not against their Conscience and formerlie you expresse your Charitie to the Non-conformists that although their practice is not strictsie answerable to their profession and therefore doe give just occasion to the Prelates to insinnate against them hypocriticall ends yet you for your part are other wise minded than the Bishops in this thing and doe thinke that they doe of Conscience condemne the state of that Church but doe not maturely consider the responsive conclusions which follow upon their principles These were your thoughts then and what should occasion this sudden change And if you will weigh what you have written of necessity you must accuse your selfe of grosse inconsideratenesse in saying you know not what and perverting mens words of all sorts or of sinne against Conscience if you write what you know to be false Considering how you deale in both your bookes throughout I scarce know an Author who hath more need to look home than your selfe It is true the Conformists and Non-conformists have written on both sides one against the other in matters of Church Government and Ceremonies and perhaps with bitternesse more than beseemeth wherein alwayes the forwardest men have not been of the greatest judgment or best moderation And therefore every thing that is written must not be interprered as the judgment of all or most of either side but as the private opinion of the pen-man which falleth out in all controversies amongst all sorts But whatsoever outcry you make of contrarieties there is no point of that weight and moment controverted betwixt them as might justly hinder communion together in the Ordinances of Religion If their contention had broken forth to such an head they might have beene answered more justly the one or both sides to offend of furie if not against conscience The Conformists you say keepe much better to their grounds than the other doe Calfeh against Mar. cap. 1. pag. 21. b. Somebuild timber and hey and stubble yet must vvee not take the hope of Gods mercy from such evill car penters as lay so rotten a covering upon so sure a building whereas othervvise they offending in tristes be sound enough in other matters and stick to Christ the only substantiall and true foundation for they consesse down right that their Ministerie is from the Church of Rome It seemeth you did neither much care nor enquire what they professe else you might have seene they say and professe in this point as the others doe The Conformists I use that word because you are pleased so to speake maintaine against the Papists that the first Bishops who laboured reformation in this kingdome did receive their ordination from Romish Bishops and had such calling as was to be found in that Church But doe they only acknowledge so much was not this evermore received for a truth in the ancient Church that ordination received from heretikes not erring in the maine fundamentall truths directly was true and effectuall Doe not all reformed Churches which have separated from the abominations of Rome professe that the first reformers amongst them received some ordinary calling in the Church of Rome which remained in that time of the visible Church corrupted For some of them were Bishops some Priests and Doctors approved of the Vniversities and ordinarie Churches many of them preached the Gospell and administred the Sacraments before excommunication or persecution raised by the Adverfaries in that they were sent unto or set over severall Churches or congregations in which they ought to execute their office or ministration therein they received commandement to preach the Gospel If men that sent them did mix anything else to their calling they must be obedient to divine institution not to humane addition So being after an ordinary manner sent of God singularly they were extraordinarily stirred up of him to promote and set forward his kingdome Rivet Cathol Orthe tract 2. q 8. s 3 Belthaz Lydias no. in disp Tabari c. 11. Whit de ecc q. 5. c. 6. Bucer Siquid boni fuit in successione vocatione ordinatione Ecclesia jum cum primos nostros doctores Deminus excitavit id totum in illis si fuisse dixerimus quid cantra obycient poâ—lificit Num exim cedo vel Judaei vel Turcae vel Barbari ac prophans homines de reformanda Ecclesia prim verba facere ac non potius viri gravissimi doctissimi que Ecclesia passoris Thus Luther Hus Wickliffe and others were called both ordinarilie and extraordinarilie an ordinary calling they received in a corrupt Church and extraordinarily they were stirred up to fulfill the Ministerie they had received according to the commandement of God and not after the traditions of men It is generally received for a truth at this day that Baptisme administred by heretikes who erre not in the maine fundamentall truths of Baptisme In the ordination of bishops it is said Interrogamus te si omnem prudentiam tuam quantum tua capax est natura divinae scripturae sensibus accommoder evolueris vis ea quae ex divinis scripturis intelligis plebem cui ordinanduses verbis docere exemplis Accipe Euangesiâ— vade praedica populo tibi commâ—sso or deny not the essentiall forme of Baptisme is true for substance And if Baptisme be true and must bee reverenced as Gods ordinance deserveth there is some truth of Ministerie amongst them They that thinke the basest of Rome will acknowledge the Baptisme administred by Priests and Jesuites to bee true for substance And if the Baptisme of God may bee received or derived from their Ministerie it is no absurditie to affirme that the first seekers of reformation derived authoritie from God to preach the Word and administer the Sacraments by their Ministerie
certainly depend upon the Bishops calling wholly and no manâ— else and if any in the Land stand otherwise hee cannot properly be said to be a Minister of that Church but rather is a schismatike from it Id. p. 57. according to the formall constitution of it c. The most free Parish hath but only a liberty to admit of a Minister before made by the Bishops so that the people give him not any part much lesse the substance of his calling Id. p. 61. but a bare permission only to exercise by vertue of that calling But none may heare or have spirituall communion with such a Ministerie Id. p. 213. whose calling doth essentially depend upon the Bishops calling If the ministerie of the Prelates belong not to any ordinarie assemblies then is the same Antichristian and so consequently is that which is derived from it And so much from their own principles wee have formerly proved Id. p. 213. The Ministerie begotten by the Prelatesis illegitimate and false I say those which take their offices and callings from them are bastardly Ministers The Ordination of Priests and Deacons by the Prelates is unlawfull and Antichristian and the Ministery is false so long as they doe retain that false calling which they tooke first of the Bishops Id. p. 45. they of the Pope and he from the Divell Whosoever he be that dealeth with the holy things of God and worketh upon the consciences of men See CAN Stay §. 6. p. 78.79 by vertue of an Antichristian power office and calling him the people of God ought not to receive or joyne themselves unto But all the Parsons Vicars Parish Priests stipendaries c. that stand over the Church Assemblies in England deale with the holy things of God and worke upon mens consciences by vertue of an Antichristian power office and calling ANSWER Vpon this one prop lyeth all the weight of your building wheâ—em you strangely triumph as if you had stopped the mouth of the Non-conformists for ever that either they must goe backe from what they have writen against the abuses of the ministery or confesse they have said and unsaid as occasions have changed now maintaining that as right which even now they condemned as false and Antichristian And this you presse over and over with great confidence and insolencie But this stay I have plucked out of your hands already and shewed that this exception hath no weight or soundnesse either from truth or Non-conformists principles In answer to this renewed blast of words I will briefly repeate what hath been proved more at large Bilson Christian subject part 2. page 296. Bishops have their Authority to preach and administer the Sacraments not from the Prince but from Christ Himselfe Goe teach all Nations c. onely the Prince giveth him publiked libertie without let oâ— disturbance to doe that which Christ commandeth Id. p. 309. The charge which the Preachers and Bishops of England have over their flocks proceedeth neither from Prince nor Pope ner dependeth on the will or word of any earthly creature Chaloner Credo second par◠§. 2. He which conferres Baptisme and Orders as the principall Donor is Christ the Bishop or Pastor confers them only as his instrument August contr Crescon l. 4. c 6. per ministros dâ—spares Dei miâ—us aequâ—â— est quitâ—n â—â—illorum sed ejus est CAN. Stay §. 3. p. 60. August in Psalme 10. Christ sent him that betrayed him Bilson Christ subject part 2. p. 860. The ghostly worke is Gods the bodily service is the Priests wherein Iudas the thiefe Simon the Sorcerer c. may challenge as James c. First the Ministers of the Gospell derive not their authority or office from the Bishop Patron Presbyterie or people but immediately from Iesus Christ whose servants they are whose words they preach whose Sacraments they administer whose flocke they feed by whom they are protected and to whom they must give account If he be an Antichristian Minister who derives his authoritie from the Classis or Bishop he is Antichristian likewise who derives it from the communitie of the faithfull for neither the one nor the other can justly challenge that authoritie to themselves The Bishop Colledge Ecclesiasticall or Church cannot make a Minister formally or vertually but only as Stewards they put him in office whom Christ the King of Saints and head of the Church hath designed Wherein if Pastors or people shall walke disorderly challenging more than of right belongeth unto them or giving up their right through sloth negligence ignorance or security or not attending unto the direction of the great Shepheard of the flocke shall chuse a man unfit or not well qualified or shall proceed rashly tumultuously upon misguided affection in that weightie businesse though they incurre just blame and reprehension yet that makes not a nullitie of the Ministery or of the Ordinances dispensed upon that Election and Ordination Your selfe telleth us and that from the example of the Scribes and Pharisees That men being lawfully called to the Ministery are to be heard howsoever in some qualifications defective And if disorderly proceeding in election or want of just and fit qualification in the person elected do not make the election voyd how shall the meere want of consent in the people cause a nullity in the ministration If the carelesse or wilfull neglect of administration and execution of his office cause not a nullitie of the choyce Vnreasonablenesse of Separ p. 56. They may acknowledge a further calling than that of the Prelates yet not therein renounce the calling received from them for the Prelates being learned Divines and having approved their gifts and by words and Letter te stimoniall giving liberty to execute the Ministery of the Gospell they doe not therby thrust them into a Ministery but leave them c An Examin of D. â— Cen. p. 33. why shall the lacke of the peoples suffrage which they voluntarily have given away or otherwise lost make the ordinances dispensed by him that is chosen to be of none effect 2. The consent of the people is not required to make a man simply a Minister neither doth Episcopall Ordination make a man the Minister of this or that people Therefore it doth not hinder but a man may bee made Minister by the Bishops according to the constitutions of the Church and a Minister of this or that people by the free choice approbation and consent of the faithfull So in the fourth age of the Church somtimes the people would chuse a Minister whom they thought meete and afterward bring him to the Bishop to be admitted by him as appeareth in the worke of Chrysostome de Sacer of the chusing of Basil when Iohn Chrysostome himselfe gave him the slip Sometimes the Bishop would espie a meete man himselfe and require the consent of the people to chuse â—s it appeareth by Augustine in the election of Eradius to be his successor 3. The
Papists themselves who stand so much upon the necessitie of succession and ordination by three Bishops according to the constitutions of the Church Bellar. de Eccl. l. 3. c. 10. S. Ad Secundum are yet forced to acknowledge That to know that Pastors are true there is required neither faith not lawfull Election but this onely that they be acknowledged such of the Church and that they hold the place of Christ de facto though not de jure And seeing you pretend to build upon the Non-conformists principles you may take notice of their profession which is this Baptisme administred by Popish Priests is good and sufficient and they are to bee accounted for Ministers though they bee not good and lawfull Ministers but usurpers and intruders The like may be said of such as without ordinary calling An Examin of D. W. Cen. art 11 page 14. counterfeite themselves to be Ministers and so deceive the Church In these the secret consent of the Church receiving them for Ministers untill their wicked usurpation bee espied may be sufficient to authorize their ministery toward others CAN. Necess of Separ Page 234. If I were not unwilling to give occasion unto the Bishops to insult over these men I could hence manifest much bad dealing in them but I will forbeare for the present and do referre the Reader to their owne principles which is Jd. page 239. CAN. Necess of Separ p. 221. Are the Princes of the earth bound by Gods Lawes to maintaine the ordinary ministery of your Assemblies then have you from time to time shamfully mocked and abused them in craving so earnestly for their ayde to have and place thereof CAN. Stay Sect. 1. page 50. that all Ecclesiasticall officers ought necessarily to bee made by the free choyce of the Congregation wherein they are to administer And if they can prove all this I doe not see but the Controversie may easily be taken up betweene them and the Bishops only then they have just cause to begge pardon of them for their pleas against their Prelacy and the maine heavy accusations which they have put up both to Princes and Parliaments against them ANSWER Here you play the Rhetorician and make shew what you could doe but that you will for the present take some compassion upon the Non-conformists Whereunto I will returne no other answer than what you have made to my hand As for your minsing figure of extenuation I could hence manifest I like it not For you do here none otherwise than if a Thiefe when hee hath stript a man out of all that hee hath would faine yet bee counted mercifull in that he doth not murder him or binde him as some others have done Let any indifferent man read your writings and he will say you have not spared your opposites but shot at them Arrowes of bitter words and made them as odious and vile as man can do But blessed is hee that is not offended at the truth for such things Looke upon your selfe in that which you say against your opposites You referre your selfe to their Principles and they make nothing for you as it hath beene alreadly shewed and you might see your selfe if you did not shut your eyes The reason which here you bring is but your owne saying said over many times and indeed bewrayeth more cunning CAN. Stay §. 2. page 55. than reason truth or Consciene and to speake in your phrase sophistry than sincerity For in plaine termes this is your forme of arguing If the Episcopall ordination be not a meere nullitie Vnreasonabl of Separ page 54. I know none having received Ordination from the Prelates that need deny that they preach partly by vertue of the Ministery which they have taken from them T. C. repl 1. Ep. By exercising unlawfull authority and by taking unto them partly such things as belong by no meanes unto the Church and partly which are common unto them with the whole Church or else with others the Ministers and Governours of the same if the ministerie of the idle carelesse prophane yea of the learned godly and painefull be not a meere Idol then have the Non-conformists just cause to begge pardon of the Prelates which hangeth together as a rope of sand The ministery of the Priests Scribes and Pharisees was true in time of the Old Testament and in the dayes of our Saviour Christ had the Prophets then and our Saviour just cause to beg pardon because they accused them of ignorance pride tyrannie contempt of the truth oppressions hypocrisie as blind guides and ravening Wolves who spoyled and made havocke of the flockes The Non-conformists never deemed the ministery of the Church of England for the substance and essentiall parts therof to be false and Idolatrous nor craved the aide of the Prince and Parliament to have it quite or in part abolished you have just cause to begge pardon that slander them in this manner But they complaine of abuses in the ministery and these they desire might be reformed That the ministery might be more pure and incorrupt They complaine of the usurpation of some who challenge that as peculiar to themselves which belongeth to their brethren in common who admit the basest of the people into the office of the ministerie doe that by their sole pleasure which should be done by common Counsell King Canutus made a Lavv by the Counsell of his sages at Winchester That Bishops be Preachers and Teachers of Gods Law and carefull followers of good works Leg. 26. And that every Christian learne so much that he can the true faith and the true understanding therof namely the Lords Prayer and the Creed or else not to have Christian buriall neither to bee admitted whiles he liveth to the Lords Table c. Amb. de dignit sacerdot ca. 3. Quantò prae caeteris gradus Episcopalis altior est tanto si per negligentiâ—m dilabadur ruina gravior est Magna sublimitas magnam debet habere cautelam CAN. Stay S. 12. p. 120 Honor grandis grandiori debet soliciâ—udine circumvallors and disregard the consent and approbation of the Church both in Ordinations and excommunications and if the ministery of the Church of England be true for substance might they not without blame desire and crave the reformation of this abuse they complaine of the pompous Non-residents who feede themselves and regard not the flocke strive after preferment and heape up livings but labour not in the word and doctrine nor look after the welfare of mens soules they accuse these as the poyson and bane of the Church or unfaithfull shepheards who leave the flock to be dispersed and scattered and yet they will not say their ministery is false or Idolatrous or a meere nullitie doe they then shamefullly mocke or abuse the Prince or Parliament in petitioning that this grosse corruption might be reformed They accuse the ignorant carelesse prophane Ministers of neglect of their office and unworthy any place