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
Heb. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the Generalissimo chief Captain and Prince of our Salvation who having in former times delivered his Servants the true and faithful Ministers from the paws of the Lions and the Bears Heathenish force and Heretical furies will also deliver them out of the hands of these uncircumcised Philistims who having received from their Ministry what ever honor and privilege they can pretend to as Christians yet now carry themselves as if they were aliens from the Israel of God and had never had relation to or blessing from this or any other true Church where hath been a constant Ministry not more famous for Learning and Industry than blessed with all Evangelical excellencies and happy successes To which now the Lord is pleased to adde this crown of patience under great tribulations and of perseverance in suffering much evil discâ—uragement wheâ—e it hath deserved so well CAVIL III. Or Objection about Christian gifts and exercising in common as Preachers or Prophets ALl impartiall spectators may hitherto behold the salvation of God how the insolent opposers of the Ministeriall function the men of Gath are in their first encounter so deeply smitten and woun ed that they ly groveling on the ground The remayning motions which they may seem to have Inconditi morientium motus invalidi expirantium conatus Sym. are but the inordinate strokes of hands and heels the last batteries and weak struglings which attend impotent revenge and exspiring malice It will be no hard matter to set my foot upon their prostâ—ate power and to sever their Heads from their Shoulders that they rise up no more by the means of that two edged and unparalleld Sword of the Scriptures rightly applyed which hath both sharpness weight and brightness the clearest reason potentest conviction and divinest Authority with which they thought to arm themselves against the peculiar Office of the Ministry Yet there are some seconds and recruits who seem to have less fury and malice against the Ministry who seeing the chief Champion of the Antiministeriall faction thus Levelled come in either as to the spoyl or rescue as Ajax to Ulysses holding before them the shield of manifold Scriptures Alleging That notwithstanding there may be granted some peculiar Office and Institution of the publike Ministry yet as to the power of preaching or liberty of prophecying the promise is common to all believers Joâ—l 2.28 cited Acts 2.17 for the powring out of the spirit upon all flesh in the later dayes for the Annointing from above which shall lead every believer into all Truth so that they shall not need any man should teach them 1 Joh. 2.27 Rom. 12.6 1 Cor. 14.1 1 Thes 5.19.20 1 Cor. 12.7.39 Acts 18.26 being all taught of God That the manifestation and gifts of the spirit are given to every one for the good of the Church in teaching exhorting prophecying c. Which every one is to covet and may communicate to others for their conversion or confirmation as Aquila and Priscilla did to Apollos and other Christians in Primitive dispersions exercising and employing their talents received if not as Ministers in Office and ordeined yet as Prophets and gifted Brethren if not as Pastors yet as Teachers 1 Per. 4.11 In like sort Christians now find their gifts of knowledge and utterance to great and good that they cannot smother them nor suffer them to be restrained and oppressed by the Ministers encroachment and Monopoly Thus they who would seem to be somewhat more civill and equanimous to the calling and Office of the Ministry Answ 1. Gifts in others no prejudice to the Office of the Ministry nor warrant to any man publike arrogancy My Answer first in generall is That all these and the like small shot which Infaustus * Socinno lib. de Eccl. Socinus * Osterâ—d Inst c. 42. Osterodius * Smaltzius de Ord. Ecc. Smaltzius * Radeccius de Eccl. Radeccius * Theoph. Nicolaides defens Socin c. 1. Acts 14 23. When they had ordained them elders in every Church Acts 13.2 Separate to me Paul and Barnabas 1 Tim. 4.14 5.22 Acts 18.28 Heb. 14.17 2 Tim. 2 4. 1 Thes 5.12 13. 1 Tim. 5.17 1 Cor. 12.18 c. 1 Cor. 14.32 V. 33. 40. Rom 16 17. 2 Thes 3.6 2 Tim. 4.3 Primitive prophecying what 1 Pet. 1.19 Prophetae Scâ—pturacum interpretes erant maximè propheticarum obscurarum Ambr. Theoph. Chrysost Prophetarum munus erat mysticum Scripturarum sensum ad salutem auditorum explanare Erasm in 1 Cor. 14. 1 Cor. 4.30 1 Cor. 14.29 c. Nicolaides and others of the revived Arians have afforded these Semiant iministeriall adversaries have been oft discharged and received without any hurt as to the divinely established Office of the Ministry Having been either satisfied with all ingenuous concessions as far as order modesty and charity will carry them or refuted with just replyes against all vanity arrogancy and confusion by those learned men who formerly or lately have given very sober solid and liberall satisfaction to any pleas urged or scruples alleged out of Scripture which will in no sort maintain idleness vanity pride and confusion in the Church under the specious names of liberty gifts and prophecying There are indeed many places exciting Christians to labour to abound in every good gift and work but yet as many to keep them within due order and holy bounds becomming the honour of Religion All those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts were never more eminent and common in the Church of Christ than in those times when the Ministeriall power was by peculiar marks ceremonies and duties distinctly and undoubtedly conferred on some peculiar persons as the Apostles and 70. Disciples on Timothy Titus and others who were separated and ordeined by fasting praying examination and imposition of hands to be Bishops or Presbyters in the respective Churches as they came to be capable of setled order and Ministry And notwithstanding the extraordinary gifts of the Spirit which were then conferred upon many not yet ordeined Ministers we see the Office and honour of the Ministry was never more clearly asserted as divine being set over the flocks by the Lord so to be owned and esteemed as distinct from secular intanglements as an retire and compleat imployment even for the best and ablest men to which they should once ordeined wholy give themselves and attend on it Never was order and peace and proportion in the Church more enjoyned and duly observed never were disorderly and unruly walkers false Apostles self-obtruders house-creepers heaps of teachers who caused divisions more severely repressed than in those Primitive times when believers enjoyed most eminent gifts and graces for some ends either in miracles or toungs or prophecying which was not that eminentest sense of prophecying that is foretelling things to come but the opening and applying the places of the Prophets in the old Testament which was then
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
of or desired So nor can it in any reason be thought by Christ afterward committed to them least of all may they arrogate it to themselves or involve it in any inferiour kind of civill and sociall power which they may in some cases have Since this power of sending and Ordeining Ministers to teach and rule the Church is as far divided from that of peoples choosing approving recommending or accepting one rightly ordeined as the waters above the firmament are from those beneath in the Sea or Earth what faithfull people may prudently do in private Church-matters within their sphere is rather a power subâ—ective obedientiall and conformative as that of the matter to the form than Mandatory Operating and Authoritative what they do discreetly as to advise chuse or agree with any Minister is rather a common act of reason and polity as men than proper to them as Christians in piety and is so far commendable as they advise chuse or agree in things of externall use for their own good yet no way troubling the Churches common welfare order and peace nor arrogating that spirituall and internall power Ministeriall either to make or act as Ministers which is from an higher principle than Nature Reason or the will of man People having no more power to Ordein send and Consecrate true Ministers or Invest them in that Authority Joh. 20.21 A my Father sent me so send I you than they had to Anoint or appoint the Messias and they may as well set up a new Christ and new Gospell as a new Ministry and new Ordination which Christ only hath once done for all places and times to the end of the world at least as to ordinary cases when right succession of power Ministerial may be had and this without troubling or interessing the common people in the business to whom Ministers dispense not the people 's own but the grace of Christ 1 Pet. 4.10 As good stewards of the manifold grace of God Eph. 4.11 Christ gave some Apostles and Pastors and Teachers People may as well make Apostles as ordinary Pastors or Ministers which are all from Christ of which among other gifts and graces as means this is one To give Apostles c. Pastors and Teachers to the Church How can people primarily give power to celebrate Mysteries to Consecrate Elements to confer Graces which are so much above their thoughts desires and merits And who have no other way to order regulate and manage any of their Elections undertakings and affairs civill and secular in what ever they pretend to have power which I think best when it is least but only that of the major part of numbred voyces or by the Pole If this doth not suffice to decide their affairs then the more hands and stronger party which is oft the worst carries it against the other fewer and weaker which may be and most-what are the best and wisest Neither of which wayes of decisions which are oft worse than that of blind Lots and Chance which many wise men rather chose than otherwaies to determine matters by the uncertain and dangerous way of popular suffrages can seem so Infallible and divine as to induce a wise man to acquiesce in them as Gods appointment when very oft they come far short of those rationall and morall proportions which a good man would require in judging of and preferring alwayes the best and most deserving men sober men would never have matters of Consequence left to the most voyces of the vulgar or to their Counter-scufflings and brutish contentions As among the Cyclops where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft shew that there is little of God in their heards and crowds and clamors more than may be in storms and tempests How unlikely is it that Jesus Christ should intrust these Plebs or people every where with power to chuse and ordein Ministers of his Church in order to save souls when the community have no other way in this Sacred concernment of mens souls but such as they use in their most trivial transactâ—ngs of humane affairs As if it were all one power which enables them to make a Minister of Christs Church with that which makes a Maior a Bayliff or a Constable in a Corporation In those few experiments which the wisdome of this Church or the lenity of some Patrons hath thought fit to give men of Popular Elections of their Minister I have known where a Parish rejecting a very able man offered them have with great earnestness desired and with as much greediness as the Whale did swallow Jonah received a Minister of far less worth who was of their own choise yet within two or three years they have cast him out on dry land and with scorn reproached and rejected him who was so lately their delight and darling The greatest enemy of the Gospell of Christ and of the reformed Religion would wish no greater advantages against true Religion than to have the Ordination choyce and appointment of Ministers left to the Common people in every place which will soon be filled with as much ignorance fury faction error and confusion as either Devills or Antichrists would desire whereby to make Bethel Bethaven and to set up Babylon in the midst of Jerusalem Yea the peoples very bare Election of one rightly Ordeined to be their Minister oft occasioneth very great thoughts of heart and uncomfortable divisions between both the people in their parties and the Minister so chosen by some but not by others To prevent which inconveniences and somtime mischiefs the wisdome both of Church and State had by consent of all estates People Peers and Prince setled that in a far quieter and safer way of Presentations to the content of Patrons Ministers and all sober Christians I may then conclude that as Bishops and Presbyters joyntâ—y ordeining others to that holy Office whereto themselves were formerly Consecrated did as much and no more than was their duty to Christ and the Church So neither the Pope of old had beyond his Diocess nor the People now have any thing to do with this Ordinative power which duly is in the Ministeriall order of the Church by which an holy succession of able true and faithfull Ministers Bishops and Presbyters hath been continued in all Churches and as yet is in this Church What ever the Papall pride and usurpation as any way eminently Antichristian in former or later times or Schismatick and unruly people now as the many Antichrists in the Diametral distances of their errors being the two poles of Church pride but not the axis of Church power have or do pretend as if all Church power were in them or from them it was and is all nothing else but vain shadows and meer mistakes arising from the ignorance darkness connivence licentiousness and superstition of times and is no more prejudiciall to the true power of Ordeining Ministers which is from Christ only committed to the order and fraternity of Pastors and
and enabled to effect those things which none other can presume to perform without vanity sin and presumption who hath not that gift power or authority consigned to him The right Ordination then of Ministers in the way of an holy succession in the Church of Christ hath in Religion and among true Christians these holy uses and clear advantages peculiar to it 1. 1. It confirms the truth of the Gospel 2 Cor. 8.23 First as to the main end the Glory of God and the saving of mens souls by their believing and obeying this testimony of all true Ministers that Jesus Christ is the only Saviour of the world Nothing gives a more clear and credible testimony to the glory and honour of Jesus Christ and to truth of the Gospel than this uniform and constant succession of Ministers Multi barbarâ—rum in ChristuÌ„ credunt sine charactere vel attramento scriptam babenter in cordibus sum per spiritum salutem et veterum traditionem diligentes custodientes quam Apostoli tradiderunt iis quibus committebant Ecclesias cui ordinationi assentiunt multa gentes c. Iren. l. 3. c. 4. by a peculiar Ordination and authority even from Christ himself in person who at first began this Ministry and sent some speciall men as his messengers to bear witness of him in all the world that so men might believe not only what is written in the word before it was or as it is now written but also as that glorious truth hath been thus testified every where and in every age by chosen and peculiar men as a cloud of most credible witnesses whom thousands at first did and to this day do hear preaching and see them Celebrating the holy mysteries of Christs Gospell who never had or used any written word nor ever read it and for the most part believed before ever they saw any part of the Bible which the constant Ministry of the Church hath under God hitherto preserved chiefly upon the testimony and tradition or record of those that were ever thought and alwayes ought to be most able and faithfull men specially appointed by Christ in his Church as a perpetuall order and succession of Witnesses to testifie of him and to minister in his Name to the end of the world This walking Gospel and visible Ministry consisting as it ought of wise and worthy men Minister est verbum visibile ambulans Evangelium who have good reputation for their piety learning and fidelity running on to all generations is as a continued stream from the blessed Apostles who were the first witnesses immediatly appointed by Christ to hold forth his name and Gospell to the world Acts 1.8 which though never so far off in the decurrence of time from the fountain yet still testifies and assures all wise men that there is certainly a divine fountain of this ministeriall power and so of Evangelicall mysteries and truth which rose first from Christ and which hath constantly run as may appear by the enumeration or induction of particular descents in all ages in this Channel of the Apostles and their successors the Bishops and Presbyters of the Church for the better planting confirming and propagating of the Gospell to all Nations and times As a duty charge or office injoyned by divine command to some men and lying ever as a calling on their consciences Hereby evidently declaring the divine wisdom and Fatherly care of Christ for the good instruction and order of his Church in his personall absence In that he hath not left the Ministry of the Gospell and his holy Institutions which he would have alwaies continued for the gathering edifying of his Church to a loose and arbitrary way among the rabblâ— and promiscuous heards of men which would soon have made Evangelicall truths seem but as vagrant fables and generall uncertain rumors which run without any known and sure authority in the common chat and arbitrary report of the vulgar by which in a short time both the order beauty honour purity and credit of Truth is easily lost among men This holy and successionall ordination of the Evangelicall Ministry gives great proof and demonstration as of Christs personall presence as chief Bishop and Minister of his Church so of the fulfilling of Christs word and the veracity of his promise Mat. 28. after his departure to be with them that were sent and went in his name to the end of the world That the gates of hell neither yet have nor ever shall prevail against the Church While it carefully preserves a right succession holy order and authority of true Ministers the devill despairs of ever overthrowing Christian Religion in its reformed profession in any Country Down with the order Mat. 16.28 and sacred power and succession of the Ministry and all will in a short time be his own 2. 2. Evidenceth the Churches care Agnitio vera est Apostolorum doctrina antiquus Ecclesia status in universo mundo charactere corporis Christi secundum successiones Apostolorum quibus illi eam quae est in unoquoque loco Ecclesiam tradiderunt Scripturarum sine fictione custodita tractatio plenissima lâ—ctio sine salsatione secundum scripturas expositio legitima diligens sine periculo sine blasphemia Irenaeus l. 4. c. 43. In Ecclesia Catholica bacte nus inviolabili observatione tenetar qua potissimum Catholici ab Haereticis discriminantur nimirum ut cujusvis meriti atque praestantiae â—ir fuerit non sua sponte praedicationis munus suscipiat sed expectet donec ab Ecclesia mittatur ab eaque sacris functionibus initietur siâ—que initiatus praedicationi Evangelii mancipetur Baronius An. Anno Christi 44. It is also a notable evidence of the Churches care and fidelity in all ages not only in the preservation of the oracles of the word which it hath done but also of a constant holy Ministry to teach and explain them Also to celebrate those holy mysteries which are divinely annexed to the word as seals to confirm the faith of Christians And lastly to exercise that wholsome discipline for terror or comfort the power of which is chiefly in the Pastors and Rulers of the Church As it is then for the honour of the wisdom of Christ in the originall to have instituted such holy mysteries and such a Ministry so it is for the honour of the Church in the succession of all ages to have thus preserved them and it self in that order which becomes the family of Christ which had come far short of any well ordered family if the Father and Master of it Jesus Christ had left every servant to guess at his duty and all of them to scramble what part they list of employment aliment and enjoyment but the Lord Christ as every wise Master doth hath appointed and his Church hath preserved to this day constant Stewards and dispensers of holy things in his house-hold whose duty t is to
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
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
exemplo Timothei ecclesiae ordinationem custodirent Ambr. in 1 Tim. 6. not arbitrarily and precariously but as a trust and duty of necessity out of conscience and with all divine power authority and fidelity as Ambassadors from Christ for God as Heralds as Angels or Messengers sent from God as Laborers together with God in his Husbandry the Church as Woers and Espousers having Commission or Letters of credence to treat of and make up a marriage and espousals between Christ and the Church which sacred office of trust and honor none without due authority delegated to him from Christ might perform any more than Haman might presume to court Queen Esther before the King Ahasuerus During these Primitive times of the Apostles Ministry of the Gospel before they had finished their mortal pilgrimage we read them careful to ordain Presbyters in every City and Church to give them charge of their Ministry to fulfil it of their flocks to feed and guide them in Christs way both for truth and orders over whom the Lord had made them over-seers by the Apostles appointment who not onely thus ordained others to succeed them immediately but gave command as from the Lord to these as namely to Timothy and Titus to take great care for an holy succession of Ministers such as should be apt to teach able and faithful men to whom they should commit the Ministry of the Word of life so as the Word or Institution of Christ might be kept unblamable till the coming of Jesus Christ 1 Tim. 6.14 by an holy order and office of Ministers duly ordained with the solemn imposition of hands as a visible token to men of the peculiar designiation of them and no others but those to this Office and Function who must attend on the Ministry give an account of their charge and care of souls to God Thus we finde beyond all dispute for Three Generations after Christ First in the Apostles secondly from them to others by name to Timothy and Titus thirdly from them to others by them to be ordained Bishops and Deacons the holy Ministry instituted by Christ is carried on in an orderly succession in the same Name with the same Authority to the same holy ends and offices as far as the History of the New Testament extends which is not above thirty years after Christs Ascension And we have after all these the next Succession testifying the minde of the Lord and the Apostles Clemens the Scholar of Saint Paul mentioned Phil. 4.3 who in his divine Epistle testifies That the Apostles ordained every where the first-fruits or prime Believers for Bishops and Deacons Pag. 54. And pag. 57. the Apostles appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct Offices as at present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That when these slept with the Lord others tried and approved men should succeed and execute their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Ministry than which testimony nothing can be more evident After that he blames the Corinthians for raising sedition for one or two mens sake against all the Presbytery Pag. 62. And exhorts at last Let the flock of Christ be at peace with the Presbyters ordained to be over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So after Be subject to the Presbyters c. Thus the excellent methods of Christs grace and wisdom toward his Church appear as to this peculiar Office and constant Function of the Evangelical Ministry commanding men to work the work of God that they may have eternal life John 6.29 which is to believe in him whom the Father hath sent sealed and anointed with full power to suffer to satisfie to merit to fulfil all Righteosness Also to declare and confirm this to his Church constantly teaching guiding and sanctifying it He hath for this end taken care that faithful able and credible men should be ordained in an holy constant succession to bear witness or record of him to all posterity that so others might by hearing believe without which ordinarily they cannot Rom. 10.14 15. Nor can they hear with regard or in prudence give credit and honor to the speaker or obey with conscience the things spoken unless the Preacher be such an one as entreth in by the door John 10.1 into the sheepfold such as is sent by God either immediately as the Apostles or mediately as their Successors from them and after them who could never have preached and suffered with that confidence conscience and authority unless they had been conscious that they were rightly sent of God Rom. 10.14 15. Psal 68.11 Isai 53.1 1 Cor. 1.18 and Christ At whose Word onely this great company of Preachers were sent into the world who so mightily in a short time prevailed as to perswade men every where to believe a report so strange so incredible so ridiculous so foolish to flesh and blood and to the wisdom of the world Thus far then the tenor of the whole New Testament 6. Distinct Characters and Notes of the Ministerial Office John 15.19 and that one Apostolike Writer Clemens witnesseth that as Jesus Christ the great Prophet and chief Shepherd 1 Pet. 5.4 was sent and impowred with all power from the Father to carry on the great work of saving sinners by gathering them out of the world into the fold and bosom of his Church So he did this and will ever be doing it till his comming again by ordeining and continuing such means and Ministry Mat. 28.20 as he saw fittest to bring men into and to guide them in Joh. 21.15 Feed my Lambs my Sheep Acts 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To feed as Shepheards the flock 1 Pet. 5.2 1 Cor. 4.4 Let a man so account of us as the Ministers of Christ and Stewards of the mysteries of God c. 2 Tim. 4.1 2. 2 Tim. 4.5 Acts 20.29 1 Tim 4.11 Mat. 28. ult Heb. 13.14 Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account c. Luke 12.43 Blessed is that servant the faithfull and wise Steward set over the house-hold whom his Master comming shall find so doing Dan. 12.3 1 Cor. 9.17 If I do this willingly I have a reward c. the wayes of saving truth of Religious orders and of holy lives Investing as we have seen particular persons whose names are recorded with peculiar power to teach to gather to feed and govern his Church by Doctrine by Sacraments and by holy Discipline Setting those men in peculiar relations and Offices to his Church as Fathers Stewards Bishops Shepheards Rulers Watchmen calling them by peculiar names and distinct titles as light of the world Salt of the earth Mat. 5.13 Fishers of men Mat. 4.19 Stars in his right hand Rev. 2.1 Angels of the Churches Requiring of them peculiar duties as to Preach the word in season and out of season to feed his Lambs and Sheep to fulfill the work of their Ministry to take care of the flock against grievous Wolves
by us and all parts of it made Nehustan in stead of cleansing repayring and reforming which is not a novelty of nvention but a sober restitution of all things in Religion to the primitive mode and pattern which is authorised and ordained by Christ Who did no more himself as to the outward restoring of Religion and worship of God Chalenging Gods right to his own House of prayer when covetousness had made it a den of theeves The priesthood of old failed not by reason of the immoralities of the Priests among the Jews nor did the Didacticall or Teaching authority cease from Moses his Chair and succession because the Scribes and Pharisees who were men of corrupt doctrine and hypocriticall manners sate therein and taught the Traditions and inventions of men mixt with the commands of God No more did or doth the Evangelicall Ministry and Sacraments cease by reason of any Papall arrogatings or other human additions Inordinatio aliqua non invalidam reddit ordinationem vitio â—elicto rem ad legitimum modum revocarunt Alsted sâ—ppl Gerar. de Reform Luther owned no other call or Ordination as a Minister but that which he had as he was made a Presbyter in the Romish communion Gerard. de Ministerio pag. 70. Ab Episcopo suo ordinatus Lutherus anno 1507. Nec aliam quaesivit ordinationem Gerard 147. Multum d ssert inter causam culpam inter statum excessum Tert. l. 2. adv Marc. Non negandum est bonum quod remansit propter malum quod praecessit Aust Ep. 48. Therefore the wisdome and piety of the learned and godly Reformers of these Western Churches especially here in England contented themselves with casting out what ever corrupt doctrines impure mixtures vain customes and superstitious fancies the Papall vanitie and novelty had built upon those divine and antient foundations of Christian religion which were layd by the Apostles and Primitive master-builders all over the world Whose Canon the Scriptures together with sound Doctrine holy Ministry comly Government Sacramentall seals and other Christian duties of prayer fasting c. they restored with all gravity moderation and exactness with due regard both to the clear sense of Scriptures and the Catholick practise of Churches Conforming of all things either to the express Precepts and Institutions of the word of God or to those generall directions which allow liberty of Prudence and difference in matters Circumstantiall in all which the Primitive Church had gone before them Herein they were not so weak and heady as to be scandalized with and insolently to reject all things that the Papall or Romish party had both received and retained in religious uses from former and better times either as Christians or Bishops or prudent men for so they had very sillily deprived themselves and all the Reformed Churches of all those Scriptures Sacraments holy duties Order rites and good customs which the Pope and Romish party had so long used not as Popes by any Antichristian policy power and pride but as they were Christians having received them in a due succession at first though after much depraved from those holy Predecessors which had been Martyrs and Confessors in that famous antient Roman Church No judicious Protestant or truly reformed Christian 2 How far necessary and safe to be separated from the Romanists Ad quamcunque Ecclesiam veneritis ejus morem servate si pati scandalum aut facere nolitis Aug. Ep. 86. responsum B. Ambrosii whose conscience is guided by Science and his reforming zeal tempered with true charity either doth or ought to recede farther from Communion with the Roman Church than he sees that hath receded from the rule of Christ and the Apostolicall Precepts or binding examples expressed in the Scriptures so far as concerns the true faith in its Doctrines Seals and fruits of good works In matters of extern and prudentiall order every Church hath the same liberty which the Roman had to use or refuse such ceremonials as they thought fit and to these every good Christian may conform In many things we necessarily have communion with the Pope and Papists as in the nature and reason of men In some things we safely may as in rules and practises politick civill just and charitable as Governours either Secular or Ecclesiastical In many things we ought in conscience and religion to have communion with them so far as they profess the truths of Christian religion and hold any fundamentals of faith And however they do by mis-interpretation of Scriptures or any Antichristian additionals of false doctrines of impious or superstitious practises seem to us rather to overthrow or bury the good foundations than rightly and orderly to build upon them for which superstructures and fallacious consequences we recede from them and dispute with them yet we do not renounce all they hold or do in common with us as Christians In the Lords Supper 1 Cor. 11.27 Whosoever shall eat this Bread 28. So let him eat of that bread Sâ—let res quae significat ejus res nomine quam significat nuncupari hinc dictum est Petra erat Christus Aust Q. 57. in Levit For instance it being not now a place to dispute them We cannot own as the Catholick sense of Christ of the Scriptures or the Primitive fathers that sense which they in later times have given of the words in the Sacramental Consecration of the Lords Supper by which they raise that strange doctrine of Transubstantiation unknown to the first Fathers And which seems to us 1. contrary to the way of Gods providence both in naturall and in religious things which changeth not the substances and natures of things but the relation and use of them from naturall and common to mysticall and holy 2. Contrary also to the usuall sense of all Scripture phrases and expressions of the like nature where things are mystically related by religious institution and so mutually denominâ—ted without essentiall changes 3. Contrary to the common principles of right reason 4. And contrary to the testimony of four senses sight taste smelling and hearing which are the proper organes by whose experience and verdict of things sensible we judge in reason what their nature is 5. Contrary also to the way and end that Christ proposed to strengthem a Christian receivers faith which is not done by what is more obscure and harder to be believed than the whole mysterie of the Gospell as recorded to us in the Scripture There being nothing less imaginable than that Christ gave his Disciples his own very body each man to eat him whole and entire and so ever after when he was then at table with them and is now by an Article of faith believed to be as man in heaven These and the like strange fancies of men which draw after them many great absurdities and contradictions both in sense and reason and the nature of things being no way advantageous to the religious use end and comfort of the
disorders and scandals being far heavier than the loyns of the Law were in former-times where if there was less liberty by the restraints which men had by Laws laid on themselves yet there was also far less ignorance in names fewer errors in judgements 5. Other weak conjectures of the causes of Ministers abating in their honor blasphemies in opinions brokenness in affections dissolutions in discipline undecencies in sacred administrations and licentiousness in the ordinary maners of men So that if those times were not the golden age of the Church sure these cannot brag to be beyond the iron or brazen No less superficial and unsearching are those Conjectures or Censures which a late Writer makes of Ministers ostentations of reading and humane learning in their Sermons of which many men cannot be guilty unless it be of making shews of more then indeed they have Also he allegeth as an occasion of Ministers lapse in their love and respect among the people their small regard and strangeness to godly people When it is evident many mens and womens godliness brings forth now no better fruit than first quarreling with then neglecting afterward despising next separating from after that bitter railing against and lastly stirring up faction not onely against that one Minister but his whole calling Certainly some are become such godly brambles and holy thistles as are not to be conversed with more than needs must and are never to be treated with bare hands But in case some Ministers by many indignities provoked grow more teachy and morose to these mens thrifty inconstant and importune godliness If they fortifie what they assâ—â—â— by the testimonies of learned men which is no more than is sometimes needful among captious curious and contemptuous auditors yea if they seem to some severer censor something to exceed in their particulars those bounds of gravity and discretion which were to be desired yet what wise man can think that such fleebites or scratches in comparison can send forth so great corruption or occasion so ill a savor in the nostrils of God and man that for these things chiefly Ministers should be so much under clouds of obloquy and disrespect that although they have every seventh day at least wherein to do men good and to gain upon their good wills yet many of them are so lost that there are but few can give them so much as a good word But 1 Sam. 19.12 some men are willing to mistake the Image and Goats-hair for David and pretend with Rachel infirmities Gen. 31.34 when they sit upon their Idols Alas these cannot be the symptomes of so great conflicts and paroxisms as many Ministers now labor under who were sometimes esteemed very pretious men and highly lifted up on the wings of popular love and fame In which respects no men suffer now a greater ebb than those that were sometime most active forward and applauded The sticks and strains of lesser scandals and common failings among Ministers might kindle some flashes to singe and scorch some of them but these could not make so lasting flames so fierce and consuming a fire as this is In which many or most Ministers that thought themselves much refined and undertook to be refiners of others are now either tried or tormented Who sees not that the fire and wood of this Toâ—het which God hath prepared Isai 30.33 is not as some conceive onely for Princes and Prelates for Archbishops and Bishops c. In some of whom what ever there was of want of zeal for Gods glory of sincere love to the truth of charity to mens souls I cannot excuse or justifie since they could not but be as highly displeasing to God and man as from both they enjoyed very great and noble advantages above other men of glorifying God advancing Christian Religion and incouraging all true holiness Nor was the having of Dignities and Revenues their sin but the not faithful using of them no wonder if of them to whom much was given Luke 12.48 much be required either in duty or in penalty But this Tophet is also we see enlarged for the generality of Presbyters and such as disdained to be counted the inferior Ministers nor is this fire thus kindled in the valley of Hinnom nourished onely by the bones and carkases of ignorant profane and immoral Ministers who are as dry sticks Jude 12. and trash twice dead to conscience and to modesty fit indeed to be pulled up by the roots but even those greater Cedars of Lebanon have added much to this pile and fewel who sometimes seemed to be Trees of the Lord tall and full of sap very able and useful in the Church and while within their due ranks and station they were faithful flourishing and fruitful whose very Children and Converts their former disciples followers favorers and beloved ones Gen. 19.22 now in many places turn Chams pointing and laughing at their Fathers real or seeming nakedness Who drinking perhaps too much of the new wine of state policies opinions and strange fashions of reformations possibly may have been so far overtaken with the strength of that thick and heady liquor as to expose something of shame and uncomliness to the view of the wanton world where not strangers open enemies proud and profaner aliens but even Protestants Professors Domesticks and near Allies sit in the highest seat of scorners inviting all the enemies of our Church our Ministry and our Reformed Religion to the theatre of these times Where among other bloody and tragical spectacles this is by some prepared for the farce and interlude to expose by Jesuitical engines and machinations the learned and godly Ministers together with the whole Ministry of this Church of England to be baited mocked and destroyed with all maner of irony injuries and insolency And alas there are not many that dare appear to hinder the project or redeem either the persons or the function yea many are afraid to pity them or to plead for them The merciful hearted and tender handed God who smites us whose hand we should all see Micah 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and return to him who hath appointed this rod and punishment doth not use to make so deep wounds and incisions for little corruptions which are but superficial and skin-deep nor to shoot so sharp and deadly arrows in the faces of those that stand before him as his Ministers unless they first provoke him to his face 1 Sam. 2.22 by their grosser follies in Israel as Eli's sons did Wherefore I conceive a further penitent search and discovery ought to be made of Ministers sins and failings for which the Lord hath brought this great evil upon them which although it be a just punishment yet it may prove a fatherly chastisement to us all and at once both purge us as fire from our dross and by exciting those gifts and graces truly Christian and Ministerial in us it may prepare us both for greater service
vertas in opera Jeron ad Paulinum Qua docrit Christus praeceptus fiâ—â—avit exemplis Chrysost Facta ostende te possibilia docâ—re Chrysost Catholici in proâ—â—â—â—ndo hâ—â—etica in operando Bern. Salvian l. 4. Gub. Scientia nostra nihil aliud est quà m culpa quod lectione cardâ— novimâ—â— libidine despectione calcamus c. Hoâ—orius the Emperor is commended by Theodoret for removing those from being Bishops and Presbyters whose lives were not agreeable to the dignity of their calling and exactness of their duty Theod. l. 5. c. 28. Non loquamur magna sed vivamus Cyp. de Bâ— Patien Honor sablioâ—â—â— vita de formis Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nis de Perf. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—crat in Plato Phile. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215. Et quotidionae incursiones vastantia câ—nscientiam facinora à sacerdote Christiano evilanda Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mu'cae Dominus in Morch Nehuchim Ramham Ambr. offic l. 2. c. 2. c. 12. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. Who observes out of Levit. 4. There is as great a sacrifice for the Priest as for the whole people Ebrierat in quovio vicium à sacerdote sacrilegium Chrys Praceptis Christi detrabit pondus sacerdotum levitas Lact. Luke 6.46 Why call ye me Lord and do not the things I say de Gub. sometimes complained of Preachers and Professors too in his time No I beseech you to believe That I am the most rigid exactor of all holy exactness from Ministers of all degrees beyond all other sorts of men That they who are the Evangelical Priests to the Lord should have no blemish from head to foot Levit. 21.17 18 19. Neither defective in intellectuals nor deformed in morals sound in doctrine sacred in deeds the want of which makes them as Eunuchs Levit. 21.20 forbidden to serve before the Lord as unfit for spiritual-generation That they bear on their brests before God and all men the Vrim and Thummim Light and Perfection Truth and Charity in both Integrity That none of this holy Ministration be either incurably blinde or incorrigibly lame that they may be worthy to stand before God as to their sincerity before men as to their unblamableness and between both as to their unfeigned fervent love both of God and man For I well know That not onely gross offences in them as in Eli's sons which made people to abhor the offerings of the Lord 1 Sam. 1.17 must be avoided but the very flies of common frailties must be kept off from their sacrifices as Abraham did the fowls of the air from his oblations Gen. 15.11 And as the Jews affirm That natural flies were never seen on any sacrifices of the true God or in his Temple which infested all other Temples of the Beelzebuls gods of flies Ministers motes as well as beams must be kept out of the worlds eyes which are prone to look with a more prying curiosity and pitiful censoriousness on Ministers smaller infirmities than on other mens grosser enormities This being one of our happinesses That being compassed about with many sinful frailties which easily beset us we have as many savore censurers which may help to keep us in a greater exactness both before God and man In whose account drunkenness and riot which in all men is a sin in Ministers is as sacrilege Rash and vain oaths in them are as so many perjuries Any profaner levity in them is as the blaspheming that God whose Word they Preach whose Name they invocate whose holy Mysteries they celebrate Their illiterateness is barbarity and brutishness their factiousness and fury in secular motions is such a madness of pride and vain-glory as possessed him who in all things else very obscure set the Tempe at Ephesus on fire 2 Tim. 1.15 Study to shew thy self a workman that needs not to be ashamed Non impudentem vult ut non erubescat sed diligentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut non mereatur verecundari Amb. 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thy self wholly to these things that thy profiting may appear to all men so 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quò longius aberrant tò vehementius agitantur August that he might be remembred for something their laziness and negligence in their studies and preaching is supine slothfulness and sinful slovenliness while they content themselves with any raw and extemporary hudlings in which is nothing of holy reasonings and Scripture demonstrations mightily convincing nor of right method duly disposing nor yet of any grave and pathetick oratory sweetly converting and swasively applying but onely a rudeness and rambling next door to raving which hath partly occasioned indeed so many new undertakers to preach who thinking some Ministers stocks of divinity quite broken and spent by their so little trading and improving in any good learning or solid preaching have adventured to serve the Country credulity with their Pedlars packs and small wares not despairing to preach and pray at that sorry rate and affectated length which they hear from some that go for Ministers resolving at worst to colour and cover over those real defects of parts or studies to which they cannot but be conscious by excessive confidences loud noises immoderate prolixities and theatrick shews of zealous activity even as Country Fidlers are wont to do when they play most out of tune Abusing the vulgar simplicity with their bold yet unharmonious melody What can be more fulsom and intollerable even to the worst as well as the best of Christians than to see Clergimen study more the gain and pomp than the life and power of godliness To content themselves and delude others with the husk and shells of Religion Sicarii animarum Naz. or de Sacerd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l. 2. â—osimen profano Presbytero What more unreasonable than for Shepherds to starve or tear and worry the flocks For Physicians to infect their patients by not healing themselves for Builders to pull down the holy Fabrick of Truth and Charity or to build with the untempered morter of Passion Fancy and Faction For Embassadors either through idleness to neglect or through baseness to corrupt or through cowardise not to dare to declare and assert the message and honor of their Sovereign sender which should with all courage fidelity and constancy be discharged even to utmost perils so as to be ready with St. Paul not onely to be bound for Christ but to lay down his life also Acts 20. Vnicus rectoris lapsus per est totius populi flâ—gitio Chrys Levit. 4.3 14. The sacrifice for the sin of the Priest is as much as for the sin of the whole Congregation I know that in Ministers any spot of pride levity affectation popularity pragmaticalness timorousness or other undecencies below a wise holy grave constant temper and carriage of a worthy minde is a foul deformity a putid
by Christ committed to our charge as Ministers of and for Jesus Christ whose work is to see that the sufferings of Christ be not in vain that the soveraign salves and balms of his blood may be duly applied to the benummed to the tender to the wounded consciences to the broken and bleeding to the stony and hardned to the fleshy and flinty hearts This so prodigious a work and more than humane undertaking to be a Minister of the Gospel either as a Bishop or Presbyter for neither the difference nor the distance was great in point of the main work either of teaching or governing onely the higher place had the greater care and the more honor drew with it the greater burden of duty made those holy men of old so loth and unwilling to yield themselves to the desires importunities and even violencies of those Christians who looked upon them Ambr. off l. 1. c. 1. Ego invitus de tr bunalibus atque administrationis infulis ad sacerdotium Vita B. Ambrosii as fit for so great a work in the Church they said Nolo Episcopari in good earnest Saint Ambrose was for his learning integrity piety and eloquence so esteemed in his secular employment as a Judge that the faithful people of Millan otherways divided by the Arrian faction thought none more fit to be their Bishop and chief Pastor to guide by teaching and governing them in matters of Religion They in a maner forced him from the Tribunal to the Throne or Cathedral with pious compulsions which to avoid he fled by night and after a nights wandring found himself next morn at Millan He put on the face of cruelty and bloodiness invited loose and leud people to haunt his house that he might seem unworthy of that dignity and deter them from the choice Which he tel s us he suffered not without an holy impatience complaining of the injury done him and he would not have yielded if he had not been perswaded that the impulse and motion of the people so resolute so zealous and so unanimous was from God whose pleasure was thereby signified to him That leaving secular affairs he had work for him to do in his Church which he discharged with great diligence courage and fidelity after he was baptized duly ordained a Presbyter and consecrated to be a Bishop To whose learned and holy eloquence the Church oweth besides other excellent fruits the happy conversion of Saint Austine In like sort Saint Jerome tells us of Nepotian That when his holy learning and life had so recommended him that he was generally desired to be made a Minister of the Church Nepotianus eo dignioâ— erat quo se clamabat indignum populus quaerebat c. Humilitate superabat invidiam Jer. ad Holiodorum Ammonius fugiens aurem dextram praecidit cùm ad Episcopatum quae thatur ut deformitate impediretur electio Zozom l. 6. c. 30. Socâ—at l. 4. c. 18. Nihil in hae vita difficilius laboriosius periculosius Episcopi aut Presbyteri aut Diaconi officio sed apud deum nihil beatius si eo modo militetur quo imperator noster jubet Hinc lacrymae illae quas ordinationis meae tempore effundebam August epist 148. Greg. Nis in viâ—â— Thaumat tells how Greg. Thaum omni cura fugiebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 25. Tells how unwillingly he was brought to be a Bishop which others hastned to so ambitiously he first hid himself When he was found they brought him to Ordination as it were to execution weeping deprecating and deploring with unfeigned earnestness protesting how unfit how unworthy he was for that great work whom nothing could have made more fit and worthy than so great humility with so great holiness and ability Some as Ammonius did maim and deform themselves to avoid this great undertaking Saint Austine a man of incomparable abilities professeth That he esteems nothing more difficult laborious and dangerous in this world than the office of a Bishop or Presbyter though nothing be more glorious and accepted before God if the work be discharged so as we have in charge from our chief commander and Bishop the Lord Jesus Christ. Hence saith he were those tears which he could not forbear to shed plentifully on the day of his Ordination which others wondred at then and he after gives the world an account of them O humble holy happy well-placed tears which watered on that occasion one of the most devout diligent and fruitful souls that ever the Church of Christ enjoyed Saint Chrysostome also a great and glorious star of the first magnitude in the Firmament of the Church who filled the Orb in which he was placed and equalled by his eloquent worth the eminency of the City Constantinople where he sate as Bishop passionately bemoans his condition and all of his order as Bishops and Ministers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost In act 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. in 1. c. act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 11. Thuanus Anno 1555. tells of Marcellus a wise and sober man When the Scâ—ipture was read before him of the office of a Bishop he with earnestness protested He could hardly see how any man in the eminency of his place could be intent to the salvation of his own soul professing That he thinks the work the danger and the difficulties so great that a Bishop and Minister had need have an hundred hands and as many eyes to avoid scandals and to dispatch the employment So that he protesteth That he cannot see how many Bishops or Ministers can be saved yea and believes far more are damned than saved Synesius also professeth Had he been aware of the vastness of the work and charge of souls he would have chosen many deaths rather than have been a Bishop or Presbyter in the Church as he was and a ve y worthy one too from an eloquent and learned Philosopher Thus and to this tune generally all those antient Bishops and most eminent Ministers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nis vita Thaum Quanto in praecipitio stant illi qui tot mortibus sunt obnoxii quot habent in tutela animas Cleman Spel. and this not out of restiveness cowardise or want of zeal piety and charity but meerly out of unfeigned humility as Moses Jeremiah Isaiah Ezekiel and others abasing themselves out of the high esteem they had of the glory of Christ the honor of his Religion the dignity of his Ministry and the pretiousness of souls for which he had shed his sacred blood 9. Nor is the work God knows less or easier now 14. The Work not now easier than it was requires as able Ministers on our hands nor the burden lighter nor are our arms and shoulders stronger in these days than in former times that any mens confidence in undertaking or forwardness in obtruding on that calling should
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
Christians judgement or conscience in the things of Christ and true Religion which must never be either refused or accepted according as they may be ushered in or crowded out by Civil Authority Christ doth not steer his Church by that Compass Things the more divine and excellent the more probable to be rejected by men of this world At the same rate of worldly frowns and disfavours Christians long ere this time should have had nothing left them of Scriptures Sacraments sound doctrine or holy Ministrations All had been turned into Heathenish barbarity Hereticall errors or Schismatical confusions if conscience to God and love to Christ and his Church had not preserved by the constancy and patience of Christian Bishops and Ministers those holy things which the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ—qâ—it Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. wanton and vain world was never well pleased withall and often persecuted seeking to destroy both root and branch of Christianity Weare to regard not what is done by the few or the many the great or the small but what in right reason and due order after the precepts and patterns of true Religion ought to be done in the Church As for the Government of Bishops Episcopal power not Antichristian so far as it referred to the chief power and office of Ordeining Ministers in a right succession for due supplies to this Church of England Truly I am so far from condemning that Episcopall authority and practise as unlawfull and Antichristian after the rate of popular clamor ignorance passion and prejudice That contrarily very learned wise and godly men have taught me to think and declare That as the faults and presumptions of any Bishops through any pride ambition and tyranny or other personall immoralities are very Antichristian because most Diametrally contrary to the Precept and patern of our holy and humble Saviour Jesus Christ whose place Bishops have alwayes as chief Pastors and Fathers among the Presbyters since the Apostles times eminently supplyed in the extern order and Polity of the Church So that above all men they ought to be most exactly conform to the holy rule and example of Jesus Christ Episcipale â—ffiâ—â— a maximè oâ—nanâ— nobilitant gravitas moâ—um inâ—turitas Consiliorum actuum honest as Bern. Ep. 28. Câ—in honoâ—is p aeâ—ogativa etiam congrue â—â—â—iâ—a requirimus Amb. de dig Sa. Ne sit honor sublimis vita deformis Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or 19. Cogito me jam Episcopum principi pastoâ—um de commissi ovibus rationem redditurum Non Ecclesiasticis honoribus tempora ventosa transigeâ—e debere Aust Ep. 203. both in doctrine and manners So withall they have taught me to esteem the Antient and Catholick government of godly Bishops as moderators and Presidents among the Presbyters in any Diocess or Precincts in its just measure and constitution for power Paternall duty exercised such as was in the persecuting purest and Primitive times to be as much if not more Christian than any other form and fashion of government can be yea far beyond any that hath not the charity to endure Catholick primitive and right Episcopacy which truly I think to be most agreeable to right reason and those principles of due order and polity among men also no less suitable to the Scripture wisdome both in its rules and paterns to which was conform the Catholick and Primitive way of all Christian Churches throughout all ages and in all places of the world Blondel Apol. pag. 177. 179. Et in praefatio ne Absit à me ut siniâ—trum de piâ—ssiâ—ae illius antiquiâ—atis consilio consensu quae Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum in Ecclesiam invexit mentâ— quippiam suspicer So Ego Episcopos quodam modo Apostolorum locum in Ecclesia tenere largior non munere divinitus instituto sed lâ—beâ—è ab Ecclesia collata illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blondel test Jeron pag. 306. Which things very learned men and friends to Presbytery joyned with Episcopacy have confessed both lately as Salmatius Bochartus and Blondellus and also formerly as Calvin Beza Moulin with many others so far was ever any learned and unpassionate man from thinking Episcopacy unlawfull in the Church Indeed after all the hot Canvasings and bloody contentions which have wearied and almost quite wasted the Estates spirits and lives of many learned men in this Church of England as to the point of true Epiâ—copacy I freely profess that I cannot yet see but that that antient and universall form of government in due conjunction with Presbytery and with due regard to the faithfull people is as much beyond all other new invented fashions as the Suns light glory and influence is beyond that of the mutable and many-faced Moon or any other Junctos of Stars and Planets however cast into strange figurations or new Schemes and Conjunctions by the various fancies of some Diviners and Astrologers D. Bâ—chartus Eâ—ist ad D. Moâ—leium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat â—â—â—n in Epist Which free owning of my judgement in this point may serve to blot out that Character etiam ipse Presbyterianus added to my name by the learned Pen of Bochartus For although I own with all honour and love orderly Presbytery and humble Presbyters in the sense of the Scriptures and in the use of all pious Antiquity for sacred and divine in their office and function as the lesser Episcopacy or inspectors over lesser flocks in the Church yet not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in Ep. 62. Eccles Neocaes The holy consistory of Presbyters desires their chief or President to be among them as abhorring and extirpating all order and presidency of Bishops among them as if it were Antichristian wicked and intollerable Nor do I think that an headless or many headed Presbytery ought to be set up in the Church as of necessity and divine right in this sense that learned writer himself is no Presbyterian nor ever had cause to judge me to be of that mind I confess after the example of the best times 2. Reasons for Episcopacy rather than other Government and judgement of the most learned in all Churches I alwayes wished such moderation on all sides that a Primitive Episcopacy which imported the Authority of one grave and worthy person chosen by the consent and assisted by the presence counsell and suffrages of many Presbyters might have been restored or preserved in this Church and this not out of any factious design but for these weighty reasons Ignat. ad Antiochenos Bids the Presbyterâ— feed the flock till God shews who shall be their Bishop or Ruler He salutes Onesimus the Bishop of Ephesus Ep. ad Ephes cited by Euseb l. 3. c. 35. Hist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Chil. which prevail with me 1. For the Reverence due from posterity Ab Apostolis in Episcopatum constituti Apostolici seminis
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
something different from their primitive majesty beauty and simplicity by putting on what was superfluous rather than pernicious But if there should not be in our dayes so just and noble recantations from this Church and Nation yet as Ministers of Christ it 's fit for us to deserve it we are reduced but to the primitive posture of those holy Bishops and Presbyters who more sought to gain men to Christ than honour and maintenance to themselves Better we cease to be men than cease to be Christs Bishops and Ministers we must do our duties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. till we dy having any opportunities though we have no incouragements from men our lean wasted and famished carkasses such as St. Chrysostome saith the Apostle Paul carryed about the world so much subdued by himself and neglected as if he had not been battered and persecuted enough by others those will serve to be Temples of the Holy Ghost and lively stones or pillars to the reformed Church of Christ as well as if they had the fatnesse of Monkes and the obeseness of Abbots whose fulnesse you will lesse have cause to envy when the pious industry of your poverty shall exceed the lazy dulnesse and uselesse fogginesse of many of them amidst their plenty which no true reformed Christian grudges them when they imploy in industry humility mortification devotion and holy contemplation as some of them doe and thereby shew that plenty is no enemy to piety in them Let us shew that neither is poverty an enemy to vertue in us Though the Roman Clergy rejoice at our penury let not us repine at their superfluity but wish them truth and holinesse as ample as their revenues Above all take heed you doe not gratifie them or any others of meaner spirits with any desertion or abasing of your holy calling and Ministry either in word or in deed Neither adopting a spurious Ministry of novell and popular production nor giving over the consciencious exercise of that which you have received here by an holy and right succession your religious constancy in it will be the highest vindication of it to be of no mean and cravenly kinde which preacheth more out of duty and conscience to God than from secular rewards from them Many of your afflictions have been still are and are like to be as great so of long continuance Such as to which God no doubt hath proportioned his gifts and graces in you that so by this great honorary of suffering as becomes you both God may be glorified further in you and you may be more sensibly comforted and amply crowned by him your losses will turn to your greatest gains and your desertions as from men to your happiest fruitions of God The highest and spring tides of grace usually follow the lowest ebbes of estate Then are holy men at their best and most when they seem least and nothing to man as those stars whose obscurity is recompensed with their vicinity to heaven Your restraints will be your enlargements and your silencings will proclaime the worlds folly and unhappinesse to deprive it self of your excellent gifts and also set forth your humility who know how to be silent with meeknesse and patience no lesse than to speak with wisedome and eloquence I should not need nor would presume here to make any particular addresse to those reverened Bishops learned and godly fathers as yet surviving and almost forgotten in this Church whose worth I highly venerate towards whose dignity I never was nor am either an envious diminisher or an ambitious aspirer whose eminency every way hath made good that abstract and character which I formerly gave of a true Christian Bishop if I did not observe how little they are for the most part considered by any ordinary minds who generally admire the ornaments more than the endowments of vertue Vulgar spirits seldome salute any Deity whose shrines and Temples are ruined Few men have that gallantry of minde which M. Petronius expressed to Julius Caesar when he led Cato to prison whom he with other Senators followed out of the Senate telling him He had rather be with Cato's vertue in a prison * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xiphilin in Pompeio than with Caesars violence in a palace The worlds vanity is prone to judge those the greatest sinners who are the greatest sufferers whereas thousands perish eternally by their prosperous successes few by their calamitous sufferings The methods and riddles of divine dispensation and love are far different from plebeian censures and flatteries God suffers his Peters to be winnowed and his Pauls to be buffeted yea he grindes in the sharpest mils as holy Ignatius desired the corn he most esteemes casting his gold into the hottest furnaces Absit ut hoc argumento religiosos putemus a Deo negligi per quod confidimus plus amari Sal. l. 1. Gub. de Aff. to make it at once more pure in it self and more precious to himself It is necessary as * Plato in Phado 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato saith for the divinest minds to be abstracted from and elevated above and even dead unto the very best of things mundane and sensible although good lawfull and laudable which a wiser than Plato tels us are to be accounted by Apostolick and Episcopall piety but * Phil. 3.8 as losse and dung in comparison of Jesus Christ which honour and treasure of your souls no envy malice fury or force can deprive you of This no doubt makes it seem not a strange thing to you that the Lord hath thus dealt even with you who have suffered the losse of all things as to those publique legall and temporary rewards of your studies learning and labourers while yet you were uncondemned for any sin that ever I have heard of committed either against the laws of God or man only upon this account because you were Bishops or chief Presidents in the order government and care of this reformed Church * See the judgment of Bishop Cowper a learned and holy Bishop in Scotland in his life written by himself according to the present Laws then in force anâ— agreeable for the main to the practise of all pious Antiquity I need not put your learned piety in minde of that voice from heaven wâ—ich was audible to blessed Polycarp a primitive Bishop and Martyr at Smyrna when he was haled at fourescore years old to exeâ—ution the tumultuous rable crying after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Away with these wicked ones c. But the celestiall eccho was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Polycarp be of good courage * Euseb l. 4. hist c. 14. and quit thy self like a valiant man a faithfull Christian and worthy Bishop of the Church None merit more to be preserved many times than they whom vulgar fury and faction seeks to crucifie and destroy Nor are any lesse meriting than those who are by such easie