to say out of the Nonconformists against our Ministery in respect of their orders and degrees SECTION 6. CAN. Necess of Separation Pag. 37. IF the calling and office of their bishops be as the Nonconformists say it is of the earth false divellish Antichristian c. than it followes that the calling and office of the whole Ministery must necessarily be of the same nature qualities and condition to wit of the earth false divellish and Antichristian c. which is wholly derived from it which receives J say and takes it life and being of it only and no where else For if their Bishops have not a right power in themselves then can they not transferre it to another As the law saith Nemo potest plus juris transferre in ahum Regul juris 79. quam sibi competere dignoscatur No man can give more to another than he hath himselfe If Corah Dathan and Abitam when they usurped the priesthood and government of the Church should by that false power which they assumed have ordained some of the people unto the Priests office no doubt all the Israelites which feared God would have judged their place and standing unlawfull because they which made them had no commission from God so to doe The case of their Ministery is just so ANSWER IF some things of men bee mixed with that which is of God as the holy Sacraments with humane rites and humane pompe and glory with the Ministery that is from above a prudent Christian must separate one from another and not cast away what is of God as a nullitie fruitlesse unprofitable defiled because somewhat humane is annexed to them Accidentall defects or superfluities in or about the Ministery doe not destroy the nature and substance of the Ministery In the office and calling of Bishops two things are to be considered 1 The substance of their office and Ministery whereunto they are separated to wit to preach the Gospell dispense the Sacraments and administer the discipline of Jesus Christ Hieron in epist ad Tit. ca. 1. ad Evag. epist 2. Bilson chr part 2. pag. 318 319. Calv. tract deneces reform eccles Calvin instit l. 4 c. 4. sect 1.2 4 15. Zanch. in 4. praeteptum toâ— 732 733. Forb Irenic l. 2 prop 7 8 9 10. and this is of God 2 The superioritie they take or challenge over their brethren which makes not a difference or nullitie in the substance of their ministery and this is of men All Ministers of the Gospell are stewards of Jesus Christ set apart to doe his worke wherein if any one shall challenge more than of right appertaineth unto him or doe ought out of pride partialitie sinister affection tyrannie or sedition or receiveth such authoritie to himselfe alone as belongeth not to his place and office or is common to many in that he is blameworthy but thereupon his Ministery or ministeriall acts done by him are not made voide and of none effect Thus the Church of England The institution of a Christian man c. of the Sacram. of Orders Ievvel apol def par 2. c. 3. div 1 5 c. 9. div 1. in 1 Tim. 3. in 1 Tim. hom 11 Qu. ex utroque Testamento ca. 100. at least the prime maintainers of Religion against the Papists have taught That there is little or no difference betwixt a Bishop and a Presbyter to which purpose Iewell cites many passages out of the Ancient Fathers as of Ambrose there is one Ordination of a Bishop and a Presbyter Chrys betwixt a Bishop and a Presbyter there is almost no difference Aug. what is a Bishop but the first or chiefe Presbyter And both Conformists and Non-conforâ—â—ists agree in this that ministers rightly qualified with gifts and preaching the doctrine of salvation purely bee the Ministers of Iesus Christ whether ordayned by Bishops or the Eldership Forb Iren. l. 2. c. 11 prop. Carleton de Eccl. c. 11. p 283.284 D. Field of the Church lib. 3. c. 39 T. C. repl 1. p. 82. There being great resemblance between the Popedome and Archbishop I meane having regard to the bare functions without respecting the Doctrine good or bad which they uphold there is yet great difference betweene the persons which execute them P. Lombard l. 4. sen dist 24. Capreol in 4. sent dist 2. qu. 1. Episcopatus non est alius distinctus ordo a sacerdotio Bonavent in 4 sent dist 24. art 2. qu. 3. Th. Aqui. 3. suppl qu. 40. art 5. They that hold Bishops by Divine right greater than Presbyters and that the power of Ordination belongeth unto them doe yet acknowledge Ordination given by the Eldership to be true by the judgement of the Catholike Church And they that maintaine the equalitie of Bishops and Presbyters by the Word of God deny not those Ministers to be of God who teach sound doctrine and feed the flocke of God committed to their charge though they received Ordination from Bishops The learned among the Papists themselves freely confesse that that wherein a Bishop excelleth a Presbyter is not a distinct and higher order or power of order but a kind of dignity or office and employment only Episcopacy is not another order distinct from the Priest-hood saith Capreolus No Prelate hath more concerning Sacramentall power or of order than simple Priests So Armachanus As concerning Sacerdotall order Armach l. 11. Dom. a Soto l. 10. de just jure q. 1. art 2. de 4. dist 24 q. 2 art 3 Darand in 4 sent dist 24 qu 5. Staple relect contr 2 qu. 3 art 3. Bellar. de Cler. l. 1. c 11 s 14. cusan concord l. 2. c. 13. and things that pertaine to order they are equall Thus Bellarmine himselfe Although a Bishop and Presbyter are distinguished yet as concerning Sacrifice they exercise the same ministery and therefore they make one order and not two Cusanus goeth further All Bishops and haply also Presbyters are of equall power in respect of jurisdiction although not of execution which executive exercise is shut up and restrayned by certaine positive Lawes And Iohannes de Parisijs de potost Regal Papal ca. 10. Some say a Presbyter hath the same power in his Parish that a Bishop hath in his Diocesse From which their confession it will evidently follow that Ministers ordained by Presbyters to whom the care and government of the Church belongeth are true Ministers In Alexandria and all Aegypt the Presbyters gave Ordination vvhen a Bishop vvas not present as Augustine Ambrose both confesse Ambr ad Eph. c 4 August Quest Nov vet 4 101 Concil Nicen can 4 Concil Arelatens 2. c. 5. Con Affris can 16 Bellar. de Eccl. l 4 c. 8 s Ex quo Gratian Decr dist 23 c. 8 Theodoret hist lib. 5 c. 23. Socrates hist. lib 4 c. 35 Gr. Johan Major in 4 sent dist 25 qu. 3 inter oper Gerson Paris 1606 p. 681 Greg 1 lib. 12 ep 31. indict 7. Bedal 1 c 27. Gratian. 1 par
a malo est facimus nihilt Calvinus autem eo in loâ—o agit de rutibus adventitiis solum non de ordinatione tota simpliciter Imposition of hands whereby the extraordinary gifts of the Spirit were given unto Beleevers was peculiar to the Apostles Act. 8.14 15.19.6 vide Beza annot major in Act. 19. Synops purior Theol. disput 24. §. 32.33 Jus Pastores â—â—gendâ— est penes Ecclesiam ac â—oâ—inde pâ—bi convenit cum Presbyteris Ius eos ordinandi solis Presbyteris est propriâ— CAN. Neces of sep c. 1. p. 8. Jun. animad in Bell. cont 5. l. 1. ca. 3. not 9 10. Bell. de Cler. l. 1. ca. 3. §. Accedat If an unmeet Minister be set in office by whomsoever the election is made he is of men or humane but forthwith there followeth not a nullitie of his Ministerie If a fit Minister be chosen disorderly in that choice there is somewhat humane but the Office or Ministerie is of God In the body we can distinguish between the substance and the sicknesse which cleaveth unto it betwixt the substance of some member and a bunch or swelling which is a deformitie but destroyeth not the nature taketh not away the use of that part or member But what answere can be given to the argument drawn from their grounds which Proposition in the syllogisme propounded can they denie seeing they are both theirs If both be theirs they cannot denie them but he that hath seen you by your writings only knoweth by experience if he hath made any tryall it is not safe to trust your bare saying or confident Assertion The Nonconformists disclaime the Major as none of theirs and the Assumption so farre as it is true makes nothing against them First the Nonconformists never held Ordination by the people where he is to administer to be necessarie or essentiall in the calling of a Minister For in their opinion ordination belongeth not to the communitie of the Faithfull but to the Presbyterie or Colledge Ecclesiasticall and may and ought to be performed by the Presbyters of neighbouring Congregations if they have none of their owne or not a competent number Thus you your selfe relate their Position Moreover every officer in the Church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer Secondly They give not the sole power of Election to the communitie of the Faithfull but require their consent in the election by the guidance and direction of their Governors See Calvin Epist 131. Instit l. 4. cap. 3. §. 15. T. C. repl 2. pag. 1. 196.197 Iun. Eccles 3. p. 1. Non solus judicat sed praeeunte moderante Clero Presbyterio soret enim proclive labi in illud incommodum si populus solus eligerit Non est autem ab â—o tantum periculum ubi conjunctus est Clerus actioncan dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum ecclesiarumque accedente Iun. contr 5. l. 1. ca. 7. not 24. Aurcolus in 4. Sent. dist 24. art 2. ra 3. ea quae sunt ordi num omnes recipiunt immediate a Christo Horb Irenic l. 2. cap. 11. prop. 13. pag. 179. Itaque potest cuiquam c. Fr. de Victor in rel de potest eccle Q 2. W E. The Church plea. §. 8. pag. 78. A dispute par 3. cap. 8. pag. 167. Of him who is obtruded and thrust upon a people without their owne election it is vvell said by Zanchius That he can neither exercise his Ministerie with a good conscience nor yet be profitable to the people See Fulk in Rhem. in Ephe. 4.13 As some people be of that disposition that they know better to be governed than to governe Grat. de jure belli lib. 1. c. 3. pag. 49. so it fareth with some Christians that it is better they should be provided for than left to provide for themselves and the Ecclesiasticall Colledge to whom the Government of the Church is committed They allow not that every small companie should doe as they please or stand upon their owne bottome But as the Church is to be governed by common counsell and consent of the Ecclesiasticall Colledge so the election and choice of the Pastor or Teacher is to be made by the direction and counsell of the Senate A Pastor should not be thrust upon the people without their knowledge and approbation neither should the people proceed therein without direction of the Governours Thirdly The Minister doth not derive his power or authoritie either vertually or formally from the people but immediately from Christ whose servant he is for the Churches use and benefit in whose name he must execute his office whose message he must deliver whose seales he must dispence and to whom he must give account This is that which Franciscus de Victoria the master of Canus affirmeth though his words be ignorantly drawne to another purpose I suppose you know by whom That all Bishops doe derive Iurisdiction and power immediately from God Fourthly If the people have given away their power of election or be not fit to chuse through their ignorance or simplicitie or that libertie be taken from them they conceive it to be a maime or defect in the calling of the Minister but this defect doth not make a nullitie of the office or acts done by vertue of that calling which he hath For in every true Church where the Word of God is intirely Preached and received and the Sacraments for substance rightly administred there is a true Ministerie and a true calling to the Ministerie though in some things maimed and faultie In the Church of God and no where else all sound and saving truth is to be found for the Church is the pillar and ground of Truth and where the profession of all saving Truth with the right administration of the Sacraments is found there is the Church which ordinarily cannot be had maintained or continued without a true Ministerie nor that without a true calling The saving truth of God Gratian. Decret dist 63. cap. 22 23. and a true Ministerie are essentiall to the true Church consisting of all it parts and partaker of the Ordinances of grace Something of the se remaine in every complete societie Platima in vita Benedict 2. In the Primitive Church the people which were Lay-men chose their Pastors and for a long time the Bishops of Rome themselves were not chosen without the consent of the Princes c. and the Emperors were possessed of it as their right ever since the daies of Châ—rles Bilson Christ Subject part 3. pag. 168. Sol. Iarchi 2 Mac. 4.7 8 26 27. Ioseph Antiq lib. 20. cap. 18. l. 18. cap. 4. Ctrnel Bertram de pol. Iudaic. cap. 18. Concil Laed c. cap. 13. Non est permittendum turbis c. Iun. animadv in Blâ— contr 5. lib. 1. ca 7 not 16.17 which hath any thing of the Church and for
If the Church of Rome were not a Church in some respects but a meere Idoll the Pope could not be that Antichrist a principall rebell a notorious traitor against Christ If we speak absolutely or compare Rome with Churches truly Christian it is no true Church but the Synagogue of Satan But if we speake of it in opposition to the Jewes of Turkes or other professed Infidels it hath so much of a visible Church as a man cannot say it is no Church at all so much true doctrine is in it as sufficeth to support the title of Antichrist and some ordinances are so administred as that it cannot be said they are meer nullities In the true Church many wicked ones are found that are no lesse prophane sacrilegious enemies to peace the vassals of Satan possessed by the Divell dead in sin and accursed of God than heretiks or schismatiks who yet for that they have that order office or degree of ministerie which is holy doe no lesse nor with lesse effect administer the holy sacraments than those who are the samplars of all pietie and vertue The faithfull and holy Ministers administer and receive the Sacraments with good profit and benefit to themselves and others The hypocriticall with benefit to others not to themselves The prophane being not put from their places doe officiate with hurt to themselves scandall to others but to the everlasting comfort of them that partake worthily The hereticall and idolatrous administer the Sacraments that are holy and in their owne nature the meanes pledges and assurances of salvation but without benefit to themselves and others that continue in sin Thus the Prophets Apostles Martyrs and faithfull have held communion in the Ordinances of grace with such whose calling and conversation was not approved of God You say the Martyrs first and last would not receive this distinction lest to save their lives they should lose their soules and you reckon up many who as you write would rather give their bodies to the fire than heare or receive the Sacrament in false Churches or Societies But in this you lavish as in every thing else and hide the truth under the ambiguitie of the phrase The Martyrs laid downe their lives rather than they would defile themselves with idolatry bee present at the Masse or joyne themselves as members of that Antichristian Synagogue in all which they did as becommeth the faithfull servants of Jesus Christ But you cannot produce one Martyr of your opinion who denyed that any thing of God was to be found in those Assemblies or that refused to joyne in the pure ordinances of God with Societies separated from spirituall Babylon because of some defect or may me in their Church constitution In the whole Catalogue of Martyrs try if you can bring forth one who in these things was of your minde And what a vaine thing is it to pretend the example of all the Martyrs when there is not one among them that doth approve your cause If the example of the Martyrs be of any weight with you as here you beare the Reader in hand CAN Neces of separation p. 190 191 192. of necessitie you must condemne your rash and presumptuous censuring your unadvised sinfull separation from the worship and ministerie in our Church as Antichristian and Idolatrous For certaine it is the Martyrs stood members of our Societies and dyed in the defence of that doctrine and worship which we professe and practise Many words you spend in answer to this reason and reproaches you cast upon your adversarie but one word is not to be found that makes directly to take away the force of the Argument It was the answer of Frederick Duke of Saxonie who being prisoner to Charles the fifth and promised releasement if hee would goe to the Masse Summum in terris Dominum agnosco Caesarem in coclis Christum The like did the Prince of Condee but neither of them did refuse to joyne with the reformed Churches because they deemed their Church constitution defective or erroneous in this or that particular To pretend the consent of popish and protestant Divines in this matter is egregious ignorance or impudency for it is well knowne they are all generally of another minde Your instance from a City or Towne Similitudes bee no syllogismes Earthly similitudes of your making may not controll the heavenly precepts of Gods owne giving Bilson Christ part 4. pag. 322. Have you no surer ground of your catholike doctrine for adoring Images than a single similitude taken from the civill and externall reverence that is yeelded to Princes seates and seales Id p. 329. if the Civill power be usurped is not to the purpose nor true in all respects Not to the purpose because what is of God in these Societies is not done by power meerely usurped but by power and vertue from God though in the ministration that which is evill be not approved of God for wheresoever any supernaturall truth of Christian Religion is taught and any ordinances of grace dispensed truly for substance there is some truth of ministery though many wayes polluted And where the intire faith is professed and received and the ordinances of grace administred truly there is a true ministery for substance ordained of God what other defects or maimes soever it may labour under Not true because in the Civill estate That which is done by power usurped and unlawfull in some cases is a nullitie but in other some it is available and stands in force For it is a rule in the Civill law That it is one thing to be a true Magistrate another to bee in the Magistracy or to execute the Magistrates office From which distinction is gathered this generall ruled case or sentence That the acts of him that was a false or unlawfull Magistrate may be lawfull and just And the same may bee said and was ever held in the Church of God of corrupt and ungodly Ministers though they bee not true Ministers that is approved fit and rightly qualified yet so long as they be in the place of Ministers the acts of their ministery be good that is effectuall and of force if they observe the forme of administration prescribed by Christ CAN Stay Sect. 15. pag 133. The Lord hath not promised to them his blessing and acceptance what the Lord may accept or will we dispute not only this I say whosoever heareth in a false Church cannot by any promise that he hath in the word of God expect Gods blessing on that which he doth the reason is because a true constitution of a true Church that is where men are gathered according to the Gospell of Christ is that only lawfull religious societie or communion of Saints wherein God will be honoured whereby hee will bee served and whereto hee hath promised his presence and acceptance so then howsoever we are not bound unto hearing in a true Church necessitate medii as if Gods grace were tyed to the meanes this way
adversus Canonicos nostros Episcopos congregationem faciunt Howsoever therefore the Non-conformists dissent from others touching the Office and calling of Bishops as it is esteemed a degree of ministery above Pastors and Ministers of the whole Diocesse who leave the care of Preaching to particular flockes unto others and challenge that as peculiar to themselves which is common to others or properly belongeth to many yet they never denyed the word Preached by them that professe the intire faith and the Sacraments administred by them to be the true effectuall Ordinances of Iesus Christ And most that approve the calling of Bishops deny not that there may be a Presbytery but that a Presbytery is so fit for a Monarchy being of opinion that the forme of government is left to the discretion of every Church And both sides professe that there is not any difference betwixt them which may either deprive them of salvation by the death of CHRIST or barre them from living brotherly and Christianly as members of one and the same Church It is a rule you say That no man can give more to another than hee hath himselfe But this rule of Law is unskilfully applyed or else while you dispute against one false ministery you set up another or destroy the ministery altogether For the community of the faithfull have not power to preach the Word or administer the Sacraments and hee that derives his authority from them which they have not to give is no true Minister If they be false Ministers who derive their authority from them that have it not then they that derive it from the Church as the Primitive and immediate subject must goe in that number For the Church hath not that authority and she cannot give what shee hath not Bellar. de Sacram. I. 1. ca. 26. Hussilae ordinationes sacerdetum a Romano pontifice petere consueverant Hier. in Dialog advers Luciferian Luciferiani admittebant baptisma collatum ab hereticis sed non ordinationem Bel. ubi supra Iohan 12. a Leone 8. antipapa schismatico ordinatos dicere compulit pater meus nihil habuit sibi nihil mihi dedit Nic. 1. Ep. 1. Si execrabilis utique non and bilis sinon audibilis inefficax Euseb hist. l. 7. c. 2 3 4 8 Hâ—rm Conf. conf Behem art 12. de Bapt. Grat. par 2 c 1. q. 1 c. 30.31 32 33 c 40 46 47. Bel. de facr l. 1 c 26 de Eccl. l. 3. c 9. §. Resp igitur Iun. animadv Contr. 4 l 3 c 9. not 1.1 Greg. Naz. orat 40 Sint duo annuli alter aureus alter serreus Cal. Instit l. 4. c. 15 s 16. Antidot concil Trid. ad can 12. The Classis or Presbytery you will say hath no authority to ordaine a Minister which is to administer in another congregation and hee that derives his authoritie from them that have it not to give is no true Minister If the people and guides of the Church both consent they have no authoritie to call or consecrate an unlearned covetous profane hereticall Minister and he that derives authority from them that have it not to give is no Minister and that which is done by him is of no validity his prayers are not heard the Sacraments administred by him are not seale of the covenants or internall communion with Christ or his faithfull people A false Church or ministery hath no power to call and ordaine a Minister or to give him power to preach the pardon of sinnes or dispense the seales of grace and the authority granted by them that have it not is a meere blanke These and such like are the proper consequences of this rule misapplyed All which no fort of Christians ever admitted as sound and true The Papists are very forward to challenge the reformed Churches as no true Churches because they have no true Ministers but such as were ordained by Heretickes or are fallen into heresie And yet when they have spent their breath they dare not deny but baptisme administred by Heretickes who hold intyre the forme of Baptisme is true and so the Lords Supper and ordination likewise For the impiety of the Minister cannot pollute the purity of divine mysteries neither shall they be ineffectuall to the children of God although dispensed by Iudas the Traytor Heretickes have not saith Bellarmine the remission of sinnes formally but they have it ministerially as a servant who hath not one farthing of his owne may carry many thousands of his Masters to some other man In things naturall and artificiall the effect is not like to the instrument but to the principall cause as heate is the instrument of fire though it have not the substantiall forme of fire and the baptisme which is administred and the word which is preached of wicked men is not the baptism or word of wicked men but of Christ Anatolius was consecrated of Dioscorus Felix of the Arians See Gratian decret cap. 1. qu. 1. cap. 32.33 34 35 36. 37 47. Every Minister of the Gospell derives his authority gifts and office immediately from Iesus Christ the Church people patron Presbytery or Bishop are only Stewards to set him in Office whom the Lord hath designed Aug. Consess art 8. Gratian. dist 19. can 8. Cusan concord Cathol lib. 1. cap. 5. Ex quo nunc apparet ad salutem membrorum Ecclesiae fictos in exercitu existentes effectualiter ministrare Bilson Christian sub j. part 3. p. 102. AARON was called to that office not by Moses but by God Himselfe though hee vvere annointed by Moses hands Heb. 5. Cath. Cons p. 130. Yates model of Divinity page 257. Mason Success of Bishops published by authority aâ— 1614. wherein if any one or all of them shall challenge more than of right appertaineth to them or doe ought out of partiality seditiously tyrannically or disorderly in so doing they deserve blame but that which is done is not in every respect voyd and of none effect as it hath beene shewed at large The power of ministration is received from Christ and not derived from men either formally or vertually for they have it not to give but the designation of the person is by mâ—n ministerially or instrumentally Can. Neces of Separat Pag. 38. The Conformists keepe much better to their grounds than the other doe For they professe downe right that their ministery is from the Church of Rome so that if the Popish Bishops Priests and Deacons be good theirs bee good also they being from them Now no doubt these men doe well perceive that their ministery cannot possibly be justified unlesse it bee by this way of dispute In this respect their judgment and practice is one and so farre they are to bee commended and I verily thinke that if they were sure that the ministery brought into the Land by the Prelates from Rome is false and Antichristian as the Nonconformists affirme it to be that many of them would not hereafter ever have
hateth to be reformed is a false Minister and hath nothing to doe to take the covenant of God into his mouth but the Word preached by a treacherous Judas proud Diotrephes covetous Demas or one that envieth the prosperitie of Saints and peace of Ierusalem is not an Idolatrous act If it be Idolatrous in him that performeth it yet it doth not follow that it is idolatrous in them that joyne in the ordinance Let it bee idolatrous in the priests who despise knowledge and live prophanely put case Elies sons to offer sacrifice it is idolatrous likewise for the people to appeare before God in his holy Temple That Vzziah committed a grievous offence when he invaded the Priests office all men thinke In what respect all men conceive it to be an idolatrous act I cannot say but all false Ministers do not usurpe the Priests office as Vzziah nor all things done by false Prophets Ex. 30.7 8. Psal 141.2 Apoc. 8 3. Moller in Ps 141.2 Heris ibid. Deod Bibâ— Ital. annot in Psa 141.2 Apoc. 8.3 Oriin Ios hom 17. tom 1. Est in coelis all re Paschal Rhadbert in Lam. Ier. l. 2. Biblioth pat tom 9. paâ—t 1. Christus altare â—â—edi uâ— esse hostia sacrifiâ—ium pont fex sacerdos Ambr. Enar. in Ps 118. Greg. Magan Psa 7 paenit Altare Domini Christus An. Ex of Dâ—â— censure art 15 p. 19. to be matched with Vzziahs offering incense For the offering of Incense was typicall and might be a shadow of Christs intercession and so the act of Vzziah might be Idolatrous and in that particular directly crosse to the institution of God But many Church actions typifie no such thing Vzziah had no calling to offer incense but some false Ministers may have some calling to administer the things of God though they be not approved of God Vzziah could not offer incense in any respect by authoritie from God but a false Minister in one respect may be called of God in some other to doe an act ministeriall that is by authoritie from God hee may doe some acts for substance lawfull and effectuall though the Minister himselfe be not approved Thus the Nonconformists upon whose grounds you pretend to build your conclusions let it be as the censure reporteth that his words are of a Minister which cannot preach Doth he doubt whether he be in any respect a a Minister or no because he saith if I may so call him Indeed this manner of speaking declareth that he judgeth him that cannot preach a man unworthy to bee a Minister but he doth not deny him altogether But in your esteeme all Ministers not called and ordained of that particular Church whereunto they doe administer and performing their authoritie by vertue and authoritie derived from them are false Ministers because all other administer by power usurped and Antichristian which is with one breath to blast all the worship and service which hath beene done unto God in the congregations of his Saints for this fourteene or fifteene hundred yeares or more CAN. Stay Sec. 5. pag. 76. It is very true said of one Lavater In Iosh 22 hom 63. we ought not to conclude of an action that it is good because it hath in it something which in it selfe is so and this is true as in things divine Omne totum suis partibus ordinatur mensuratur determinatur so in humane too For it is a knowne tenent of Philosophers The whole is composed measured and determined of all the parts ANSWER It is true an action is not good Aqu. 1.2 qu. 8. art 3. Cameron pralâ—ct Tom. 2. p. 49. Amb Catharin in the Councell of Trent l. 2. p. 224. CAN. Stay Sect. 6 page 85. Rutgers instit Metaphys l. 2. cap. de Bon. Quemadmodum convenientia ad rationalem Naturam â—â—ve dictamen rectae rationis consurgit in actu honesto ex bonitate objecti finis aliarum circumstantiarum ita contraria disconvenientia seu defectus in malo culpae consurgit ex defectu illorum in actione ita ut si vel minimum contrariuÌ„ desit actus exeostatim reddatur culpabilis five pectaminosus Dionys dixit Bonum est ex integra causa malum autem ex quolibet defectu Revet in Hosea 4.14 p. 152. Iob 14 4. Hag. 2 12 13. See Iun. iâ— loe unlesse all circumstances required to the doing of a good act be observed but the act good in it-selfe is evill in the doer if one circumstance bee evill For every thing that is morally good must be conformable to the rule which that which is defective in any part required cannot be But how shall this bee applyed to the purpose Is every deficient act forthwith Idolatrous Or that which is by circumstance unlawfull in the doer because of his failing unlawfull to every one that doth communicate with him in the Ordinance but not in the defect If a Minister preach Christ of envie doe they sinne that heare sincerely and receive the truth in love If a man give almes in vaine-glory doth the poore man sinne who receives it in humilitie and thanksgiving An action done in one forme and manner may be sinne which in another forme and manner is the true worship of God which may be observed of him that is present in our Assemblies CAN. Ibid. As Iob saith who can bring a cleane thing out of an uncleane Not one But the false office is uncleane as is acknowledged And this further may bee amplified by that passage of the Prophet where it is shewed That holy things are polluted by touching things which are uncleane ANSWER That which is uncleane cannot causally univocallie and properlie bring forth that which is cleane but instrumentally it may A profane Minister may be the instrument of God to convert a sinner from the errour of his way and indispensation of the Sacrament seale to the worthy receiver the pardon of his sinne though he himselfe reape no profit or benefit thereby For herein the good that is wrought is not effected by any vertue or power in the Minister who is the Lords Officer or instrument but by the power of Gods Spirit and his free grace who knoweth how to use and blesse evill instruments for his owne purpose An uncleane Officer or person pollutes the holy things of God to himselfe but not to others who use them in faith according to the Lords appointment Why you should referre us to Iunius annotations I see not unlesse it be to shew us your forwardnesse to quote Authors which make nothing to your purpose For all that Iunius observeth is this That the Iewes being impure and polluted in heart did receive no sanctitie from the touch of Temple or Altar CAN. IBID. If in preaching the truth no Idolatrous act is performed then it will follow Ibid. Sect. 11. p. 116 They need not by his vvriting leave their unblessed standing For so they preach the truths of the Gospell they sinne not And then
blessing upon the labour of his servants if any other Church under Heaven In the second signification the power of the keyes for substance is in our Church but the manner of ordering and administration of them is corrupt and faultie But this power of the keyes is not of absolute necessitie to the being of the Church but to the well-being onely Here is a fit place to answer your Question Whether to hide from the people the knowledge of all the maine truths which concerne the outward regiment of Christs visible church make a false Prophet It would be knowne what you call maine truths which concerne the outward regiment of Christs visible Church The power of government is proper and communicated Proper that which Christ hath reserved peculiar to himselfe and is executed according to his infinite wisdome by the secret hand of his divine power and the effectuall worke of his holy Spirit making the word of exhortation and reproofe comfort and instruction to some the savour of life unto life whence followeth effectuall answering to their calling rejoycing comfort and growing up to perfection Not to mention further how he succoureth the godly bestoweth some gifts though not such as accompany Salvation upon the wicked bridleth curbeth and confoundeth his enemies His communicated Government is that which being limited within the compasse of certaine Lawes and Canons of his holy Word he hath committed to be exercised and executed in and by Societies according to his appointment The chiefe and principall meanes Christ useth here is the preaching of his Word whereby he saveth his people and conquereth his enemies The discipline is as a Chariot for the Word to ride upon and to keepe other ordinances from contempt but it is not the most ordinary or mighty meanes of Christs government or administration of his Kingdome These things being thus The Ministers of the Gospell are to teach the people the maine grounds and chiefe heads of Christian Religion even all things necessary to salvation in respect of faith and manners otherwise they stand guilty of the bloud of soules They are to teach them also what the Lord hath instituted for the well-ordering of his house but in season order and as they are able to beare it It is not for men to set up the roofe before they have laid the foundation Experience for many yeares hath taught us that divers who have much busied themselves in the doctrine of Church-government have been unable to make f Some deny the use of excoÌ„munication among the Jewes Bils perpet Ch. gov c. 4. The Scribes and Pharises you will say did in Christs time excommunicate and thrust out such as they thought offenders out of their Synagogues But the Pharises never learned that out of Moses A separation of the Leaper from the company of men and of uncleane for comming neere holy places or things Moses prescribeth but not excommunication that I remember c. Aliens were not admitted to be of the number of the Lords people and any uncleannesse of the flesh did separate for a season the Jewes themselves from approaching neere to the Congregation or Tabernacle of God but neither of these is excommunication c. So in the use of excommunication in the Christian Church c. and many such like use of that which they have learned from others If I should bring your selfe for instance who have received many good truths from the writings of the Nonconformists but miserably pervert them to your owne hurt the disturbance of Gods Church scandall of the Gospel and the strengthning of such as are turned aside into dangerous errours I should not much misse the marke and you have more cause to take heed than to be offended Also godly men who follow the truth in love may be of different minds in these things and for men to hide that from the people whereof they are not perswaded that it is the truth of God is not the note of a false Prophet Moreover Those things which you call maine truths concerning the externall government of Christs visible Church may justly be questioned whether they be truths at all If I may conjecture by your writings the maine truths you intend are such as these That power of Church-government is absolutely necessary to the being of a Church That all stinted or set-formes of prayer or Liturgie are forged or devised worship That there is no lawfull Minister who is not chosen called or ordained by that particular Congregation where he is to administer That the Minister of one congregation may performe no ministeriall act in another That the power of Government is in the communitie of the faithfull and from them derived unto the Pastours Teachers or Elders c. These and the like are the maine truths in your esteeme which I conceive have no bottoming in the holy Scripture And if the Nonconformists or some other should aske of you this Question whether to teach such points as maine truths necessary to salvation and to condemne all Churches who conforme not to your platforme as false and Antichristian and their worship as false and idolatrous and whether to wrest and abuse Scriptures and pervert Authors to that purpose make you not a false Prophet consider advisedly what ound and satisfying answer you could returne SECT III. BEfore â—e proceed to another point Can. Neces of Separat p. 159 160. we may here frame this argument If the professors of the Gospell in England have not among them a true Church-government but are under that which came from the great Antichrist then are they bound to set up the ordinance of God and practice it no withstanding the Magistrate doe forbid the said practice But the professors of the Gospell in England have not among their a true Church-government but are under c. Therefore they are bound to set up the ordinance of God and to practice it notwithstanding the Magistrate doth forbid the said practice These are both their owne positions and so soundly proved that no man living is able to confute theus ANSVVER IF your meaning be as the ordinary signification of the words import it is not to the purpose for it is one thing in our owne persons to practice according to the ordinance of Christ another to separate from that societie which doth not practice in all things according to the institution of our Saviour But you give cause to thinke that by these words erecting this power and exercising the same among them you meane that they are to separate and draw themselves into such a societie where they may exercise that power For thus you write I doe not meane Can. Neces of Separat pag. 155. that any private person should meddle with the affaires of the Realme but that every one in his owne person doe place himselfe about the throne of God leaving the abuses of the publique Stateâ— to be reformed by such as have a calling thereto And if this be your minde in
13.2 15.2 Col. 4.11 Iames 5.14 Epiphan haeres 27. Ignat. ad Tralleus Sozom. li. 4. ca. 14. Euseb hist lib. 6. cap. 10 11. Gr. ca. 9. lat Gratian. Decret part 2. cap 7. qu. 1. can 12. And it is to be remembred that in Rome Corinth Ephesus Philippi Colosse Thessalonica and such other Cities inhabited by Christians there were more Pastours than one which did in common governe all the Churches within that Citie and there was not any one Pastour who by himselfe governed a certaine part of the Citie peculiarly assigned to his charge Thus also the Ancients write that Peter and Paul were the first Bishops and Apostles at Rome Paul had Linus and Timothy Peter Clemens and Anacletus Liberius and Felix both governed the Apostolicall Seat Valerius and Augustine Narcissus and Alexander in the Church of Hippo. It is apparent the Apostles ordained many Overseers in one societie and it is not repugnant either to Scripture or reason to thinke there might be many Pastours of one flocke And the flocke might be one under the joynt care of many Shepheards Bilson perpet Gover ca. 10. pa. 155. Every church with them had many Prophets Pastours and Teachers the number and neede of the people and time so requiring T. C. repl l. pa. 34. though they did not ordinarily meete together in one place For to assemble together in one place is meerely accidentall to the unitie of a societie Certaine it is in times of persecution they cannot so meete and it is most probable in the Apostles times many Churches were too populous in that manner to assemble together Those that know the state of France in time of persecution doe well understand that every Church almost was gathered of Townes whereof some were six miles some seven some more from the place of meeting and keeping their Congregations And therefore could not meete so often nor know one another so well as we by the grace of God may doe Fourthly No one Pastour or Teacher hath the power of the censures belonging unto him and whether the power of dispensing the Seales belong to every Minister of the Gospell I leave it to your consideration for I know not what you will resolve but the actuall dispensation of the Seales may be forborne by some to whom the right of dispencing doth appertaine specially when there be others at hand to doe that office The Apostles had power to baptize 1 Cor. 1.14 15 16. Can. Neces of Separat pag. 236. but we may well thinke they did not ordinarily baptize themselves It is possible you say a man may be a true Ecclesiasticall Officer and yet never doe the services thereof Fifthly The Minister of the Gospell is not made absolutely a Minister by the choice or election of this or that people but onely their Minister for the time of his abode and continuance with them Lay these things together and then your exceptions against the office of Lecturers will vanish For if they have not the chiefe charge or cure of soules they be not sole Pastours or Teachers of the flocke but joyned in care or charge with others as Helpers or Assistants or chosen by the people to supply the want of such as should but doe not feed the flocke If they dispence not the Seales neither is that necessary in respect of their standing for right and power from Christ they have to dispence them but in the execution of that power they may be hindred or forbeare it for a time If they leave their place being lawfully called to another flocke it may be with consent of the societie and of the Church and what then doth make it unlawfull or if the charge should be unlawfull it doth not make the Ministery strange or new which is the thing in question SECT II. THat Ministery which is instituted and set up besides those which God hath appointed in his Word Neces of Separat pag. 51 52. is unlawfull and false But the Ministery of Lecturers in England is instituted and set beside these which God hath appointed in his Word Therefore that Ministery is unlawfull and false The proposition is plaine and undeniable and we have their owne words to confirme it For thus they say All the Ministery is by the Word of God and not left to the will of man to devise at their pleasure as appeareth by that which is noted of John where the Pharisees comming to him after that he had denied to be either Christ or Elias or another Prophet conclude if he be neither Christ nor Elias nor of the Prophets why baptizest thou Which had been no good argument if John might have been of other function than of those which were ordinary in the Church T. C. repl 1. pa. 62 63. and instituted of God c. Againe to devise another Ministery than that which God hath appointed is condemned by the second Commandement The Assumption is thus proved First if their Lecturers have taken ordination from the Bishops and exercise by that power onely then is their office false by the reasons before laid downe Secondly If it be objected that they never received the Prelates orders or have repented thereof I answer This proves not that they are therefore true Ministers For as Jehu though he did well to suppresse Ahabs idolatrie yet in that he followed the wayes of Jeroboam he himselfe continued still a grosse Idolater Even so howsoever some may privately report that they stand Ministers by no relation to the Bishops yet are they notwithstanding unlawfull Ministers seeing they were never elected chosen ordained according to Gods Word If any reply that they have their calling of the people I answer the thing is surely otherwise as shall be manifested presently But if this were granted yet I deny that any Church under heaven hath power from Christ to ordaine such a kinde of Ministery and therefore if any people should doe it seeing it is against the Scripture it must needs follow that it is an unlawfull Ministery and so consequently not to be communicated with ANSVVER YOu are strangely taken with this note for you have brought nothing but a bare repetition of what you have said over and over If you speake of the substantiall and essentiall parts of the Ministery it is freely granted that the true Ministery is by the word of God and heavenly But if you extend it to every circumstantiall order whereby in this or that Societie the Minister is to execute the function he hath received of God it is not approved But of this you need not to have made so many words To your assumption answer hath been returned already First That the Ministers of the Gospell receive their office and authoritie neither from the Bishop Patron people or Colledge Ecclesiasticall but from Christ immediately whose servants they are in whose name they minister whose flocke they attend and who hath assigned them their worke And if you receive your Ministery from the people as
their servant from whom you derive your office and authoritie and from whom you receive your Commission your Ministery in that respect is no lesse false and antichristian than theirs that derive it from the Bishops Secondly If Lecturers have received ordination from the Bishops and be called and chosen by the people their calling is just and lawfull according to the rules of Scripture and their Ministery heavenly and from above if they preach the intire faith and feed the flocke of God For they preach the pure doctrine of salvation not by authoritie from men but by commission from the chiefe Shepheard and Bishop of our soules their calling may be justified by the Word and warrant of truth which shall stand for ever the more hainous and fearefull is your sinne in matching the Ministery of such men to the idolatry of Jehu Thirdly You are bold to affirme That no Church under Heaven hath power from Christ to ordaine such a kinde of Ministery c. And it is true the Church hath no power to ordaine any Ministery for Christ is the Author and institutour of the Ministery for his Church But your meaning is That this kinde of Ministery is against the Scripture not ordained and then if we call for your proofe we have nothing here but I deny it Can. Neces of Separat pag. 217. You take up Mr Br. how well it becomes you let the Reader judge as a bold Sophister because he makes flat deniall of expressed truthes As thus I say it is false I deny it c. As if the weight of an argument were sufficiently removed by empty denials But when you should make proofe of what you affirme it sufficeth you to say I deny or this proves it not or I have proved from their writings when you have falfified them onely And if an empty deniall be not sufficient answer to an empty affirmation it is very strange Bilson Christ subject par 1. p. 41. I may justly say to you as Dr Bilson to the Papist whom he answered If great vaunts were sound proofes the victory were yours you have words and cracks at will they cost you nothing SECT III. THat it is so I prove it thus Neces of Separat pag. 53. That Ministery is unlawfull which none may lawfully give But none may lawfully bestow the Ministery of a Lecturer Therefore that Ministery is unlawlawfull The Assumption for shame cannot be denied if the nature of it be considered For as we but even now said their Lecturers take no charge of a flocke upon them they make covenant weâ—h the people but for a certaine time the peculiar worke of a Minister is not by the people laid upon them weither expected of them If any object that they preach the Word To this Dr Ames gives an answer fully that the preaching of the Gospell is not a worke peculiar to a Minister for such as are private men and out of office may and ought to preach the Word as occasion is offered and not onely privately but saith he in the publique Congregation c. ANSVVER VVE have here the same thing over againe and when all is said it is but this I deny it or I say it The assumption cannot for shame be denied The proposition rightly understood is true and sound but it may carry divers constructions As first the meaning may be That Ministery is for substance unlawfull which none may lawfully give to such or such persons scil to such as be unfit or prophane And in this sense the proposition is not sound For the Ministery is unlawfully committed to an ungodly man an hypocrite but the Ministery it selfe is heavenly and from above Or the sense may be That Ministery is unlawfull which men may not lawfully give virtually or formally And then it is weake For Pastours and Teachers are the gifts of Christ unto his Church from whom they receive their office and not from men Or it may beare this sense That Ministery is unlawfull which none may lawfully give in such forme and manner as it is executed And then it is lyable to exception For of right the power of administration of the Seales and Censures of the Church belong to the Pastours Teachers and Governours of the Church when in the execution of this office they may be hindred It is lawfull to be an assistant or helper to a Pastour for a time when it is not lawfull to give the office of Ministery to a man for a time onely and then to expire To the assumption The Lecturers of whom we speak have derived their office from the Lord Jesus Christ by the Ministery of his Church as instruments their entrance into it lawfull the service and worke it selfe holy the manner of performing it warrantable and the authoritie they have received the same which Christ hath communicated to the Ministers of the Gospell To publish the truth by way of instruction or exhortation is not peculiar to the Ministers of the Gospell but by authoritie 〈…〉 â—â—culiar to the Minister For the Scripture joyneth together the preaching of the Word and dispensation of the Seales as both belonging to the Officers Math. 28.19 1 Cor. 1. who have received commission from Jesus Christ And if private persons may preach the Word in this sense we see no reason why they may not administer the Sacraments likewise and so the Governours of the Church shall have power to doe nothing which every private member of the societie may not doe as well as they But Lecturers preach the Gospell by authoritie and as men set in office by the Lord of the harvest And this may suffice to shew the vanitie of such exceptions as are taken against our Church Ministery and worship to prove it to be no true Church worship and Ministery and how untruly and unjustly the Nonconformists are charged to lay the grounds of that 〈◊〉 and affected Separation which some have run into To examine what argument is returned to Dr Ames Mr Daw Mr Br is needlesse for nothing of weight is said against them but the same things vainly repeated with insolent scoffes and reproaches as if by evill speaking you hoped to get the victory It is to be observed generally you say Can. Neces of Separat pag. 211. that those which stand for bad causes doe after this sort still reproach the Adversaries Thus doe the Papists the Protestants so the Protestants the Puritanes and so they us as here and in other writings usually Now I would entreat you to review your two books and speake in good earnest whether in scoffing reproaching falsifications you doe not ordinarily exceed all men that ever you met withall Consider seriously and then let conscience be Judge whether it be the note of a good or evill cause c. FINIS A Table of some principall Points handled in this Treatise In the first Part. Concerning a false Ministerie and communicating therein p. 3 4. Nonconformists lay not the grounds