crimes against Religion yea those that would not enter into or renew their Covenant with God were by Asa's command to be put to death But Christ will have mens Atheism Irreligiousness Idolatry and Iâ—fidelity cured by the Preaching of the Truth which therefore requireth that the Preachers for number and qualification be answerable to their work especially seeing they are things so mysterious and supernaturally revealed which men are to believe And the works of Moses's Law lay very much in ceremony and outward actions which a man of mean qualifications might easily do But the great work of the Gospel is to bring Life and Immortality to light and to Preach Christ by whom came Grace and Truth and more notably than the Law of Moses did to call men to Mortification Self-denial Cross-bearing contempt of the World by Faith and Hope and Love of a better World and to bring them to a heavenly mind and life And mens salvation is laid on this If it were but to offer Sacrifices and do over the task of outward Ceremonies a Mass-Priests qualifications might serve the turn And if it were but to put men to death that will not be Jews and take their Covenant and that draw any from their Religion neither so many nor so excellent Ministers were necessary But we are under a better Covenant even a Law of Love which is more eminently become the first and last the great and new Commandment and the regent Principle in Souls and Churches and the number and quality of the Preachers of it must be answerable XV. As Moses was God's ministerial Law-giver to the Israelites and was faithful in all his trust so Christ is the great Prophet like unto him as typified by him whom God hath raised up to his Church whom they that hear not shall be cut off by God and from that Church as he hath appointed The Legislation Universal is now the work of Christ by himself and by the Holy Ghost which he promised and gave for that use to his Apostles that they might infallibly understand his will and remember what he had commanded them to teach the world XVI Kings or Pastors may not now alter or suspend any of these Laws of Christ any more than the Jewish Kings or Priests might alter or suspend the Laws of Moses XVII Christ hath instituted a Ministry to be for ever stablished in the world to Preach his Gospel to convert volunteers unto Faith and Holiness and to gather by Baptism all Consenters into his Covenant and Church and to teach them all that he hath commanded them And this none have power to overthrow XVIII He hath stated on the Pastors of such Churches the Power afore described of Teaching Assemblies and particular persons of leading them in publick Worship and Sacraments and of judging by the power of the Keys whom to receive into their communion by Baptism and profession of Faith and whom to admonish and for obstinate impenitence to reject And this Institution none may alter XIX He hath instituted ordinary Assemblies and stated particular Churches as is aforesaid for these holy exercises and forbad all Christians to forsake them and he and his Apostles have appointed and separated the Lord's day hereunto None therefore may abrogate or suspend these Laws All this is proved Matth. 28. 19 20. 16. 19. 18. 18 19. Joh. 20. 23. Luk. 12. 37 38. Mat. 21. 36. 22. 4 5 c. 24. 45 46. Heb. 10. 25 26 Act. 11. 26. 1 Cor. 11. Ephes 4. 4. to 17. 1 Thes 5. 12 13. Heb. 13. 17 24. Tit. 1. 5 6 c. 1 Tim. 3. Act. 14. 23. Act. 20. 1 Cor. 16. 1 c. XX. Christs Laws empower and oblige the Bishops or senior Pastors to Ordain others for this Ministerial service of the Church and so to propagate their order to the end of the world By which Ordination 1. They are Judges of the persons qualifications whether he be such as Christs Laws admit into his Ministry 2. And they solemnly invest him in the office But the Power with which they ministerially invest him delivering him possession as Christ appointed resulteth directly from the Law or Donation of Christ As the power of a Mayor from the Charter of the King and not from the Electors or Investers None therefore have power given them by Christ to hinder such Ordination and Propagation of such a Ministry Act. 14. 23. Tit. 1. 5. XXI So exceeding great are the benefits and priviledges of being members of Christ and his Church universal and particular that no unwilling person is immediately capable of it Nor is it possible ex natura rei for any adult person that consenteth not to be a Christian or a Member of any particular Church He cannot be a just Communicant against his will nor pray and praise God with the Church nor take a man for his Pastor or use him as a Pastor against his will And God hath laid mens salvation or damnation on the choice or refusal of their wills Therefore no man can be the Bishop or Pastor of a Church either de jure or truly de facto against the Church or Peoples will or without their consent And as the Nature of the thing proveth this so doth the sacred Scripture Act. 14. 23. 2. 37 38. 1 Joh. 1. 7. Mat. 28. 19. And so doth the judgment and practice of Christ's Church for many hundred years which is so fully proved by Blondell de jure plebis and confessed by the Papists themselves and so express in all antiquity that we need not add the proof Therefore no power may change this Law of Nature and of Christ nor can they by any Law Mandate Choice Ordination Institution Imposition or other act make any man a real Pastor to that People that consent not to the relation Nor are they any true particular Churches where Pastor and People do not consent No more than the relation of Husband and Wife Master and Servant Tutor and Scholars can be without consent XXII Christ and his Spirit have commanded his Ministers to preach the Word to be instant in season and out of season to reprove rebuke and exhort 2 Tim. 4. 1 2. And having put their hand to Christ's Plough not to look back and none hath power to alter this Law of Christ or to suspend it His Ministers by his Authority preached against the will of Princes for above three hundred years and since then against the wills of erroneous Princes who professed Christianity XXIII If Church-History be not to be believed the pleas thence used for Prelacy must cease If it be to be believed God hath wrought miracles to justifie those that would not cease Preaching when Princes yea Christian-Princes have forbidden them And the Church hath honoured their fidelity herein The case of Athanasius Basil Meletius and abundance more evince the later And for the former we will now instance but in the case of the Bishops of Africa whose tongues
of Miracles since the Apostles hath assured us that his separation from communion with these Bishops though cruel to Hereticks so gross was confirmed by vision and by an Angel from Heaven and he forbidden their communion for the time to come We again mention this as not yet having heard any answer to it 11. Our own Canons forbid the people to communicate with Ministers for lesser faults as private Preaching Sacraments Fasts Conventicles or out of their own Parishes c. 12. Moses the Monk aforementioned is commended by Historians because he would not be ordained by Lucius not because erroneous but because he had persecuted others by the countenance of Valens the Emperour Though his persecution extended not to the silencing of thousands or hundreds or very many that we read of And as is aforesaid he chose to be ordained by banished men 13. Especially if men have no obligation to that insufficient heretical or ungodly Priest but humane because a Patron presented him or a Magistrate imposed him or because Parish-order which is a humane thing of meer convenience will else seem violated When as the avoiding of the danger of a false Pastor and the guilt of his sin which by owning him may be incurred and escaping the great loss of a faithful Pastor's guidance when we are conscious that we greatly need it are things of greater importance and of Moral and Evangelical Divine obligation In this case we cannot prove it Schism to avoid a wicked Priest The Bishops hold it a duty to avoid a Nonconformist that hath not their License But such a one as is foredescribed hath not Christ's License and is a Nonconformist to his Laws Again let it be noted 1. That even under the Jewish Law Magistrates were not the chusers of the Priests but God chose them by setling the Priesthood on one line 2. That Christ hath by his Spirit in the Apostles altered the Priesthood and the way of their calling and entrance under the Gospel 3. That the Church neer a thousand years was in possession of that way and many hundred of those years the possession was universal in all the Churches 4. That the chusing of Bishops or Priests by Magistrates or Lay-Patrons was none of that way which Christ appointed Therefore seeing it is not the chusing or making but the Governing of Bishops or Priests that is committed to Princes and Christ's Law is the first by which they must govern it seemeth to us that they cannot oblige the Subjects to take up with wicked Pastors when better are prohibited and are to be had LXVII 21. In those times and Countries where the allowed Bishops are corrupted by ignorance heresie ungodliness or faction and set themselves to bring in an unconscionable corrupt sort of Ministers into the Churches and will not ordain fit and conscionable men or by snares divide the Churches and cast out the most worthy and impose sinful conditions on all whom they will ordain it seemeth to us to be no Schism to seek ordination from other Bishops and in case of necessity at least to be ordained by such Presbyters as are either the sole or chief or equal Pastors in Parochial Churches especially in Cities and to perform the Office of Presbyters without such Bishops consent We here suppose such Bishops had themselves been duely elected and ordained yet 1. They have their power to edification and not to destruction 2. We are more obliged to Christ's interest and the Churches safety than to them God will have mercy rather than Sacrifice and preferreth mens salvation to ceremony or Church Laws 3. So the Oâ—â—â—odox forsook the Arrian and other wicked Bishops Malignity and wickedness is poison in the Clergy as well as Heresie and Schism So as is aforesaid Moses and Martin disowned the bad Bishops that were neer them so the Protestants disowned the Papist Bishops And Bugenhagius Pomeranus a Presbyter reformed and ordained Bishops in Denmark Bishop Vsher himself told one of us that being asked by his Sovereign whether he found that ever Presbyters ordained Presbyters he answered I can shew your Majesty more even where Presbyters made Bishops citing the Alexandrian custom out of Jerom to Evagrius The Judgment of English Bishops and Divines for the validity of such Ordination by Presbyters and of the Ordination in the Reformed Churches abroad some of us have proved heretofore at large 4. Christ having made a Law which conferreth the Pastoral Power on him that is made a due Receiver as the King's Charter doth the Power of the Lord Mayor on him that is duly chosen to it it followeth that no more is absolutely necessary to such reception of that Power but that the person be duly qualified and have consent and opportunity and the best investiture which the time and place will afford Of which Voetius de desperata causa Papatus and one of us in a Dispute of Ordination have long ago said that which we suppose will never be well answered 5. And Grotius de Imperio summ Potest circa Sacra an excellent Book hath shewed that he that is the sole Pastor of a Church is in effect a Bishop And indeed Dr. Hammond as is said in his Disser and Annotations asserteth de sacto that in Scriptures one Bishop without any Presbyter under him was setled in each Church so that every Pastor of a particular Church then was a Bishop as far as can be proved And if that was the Apostolical institution that every Church have a Bishop and that there was no sole Pastor at least but Bishops then he that is ordained the Pastor at least sole or chief of a particular Church is ordained a Bishop The reason is because his Office and Power followeth the Law and Charter of Christ that made it and not of the investing Ministerial Ordainer if he would alter it or pronounce it otherwise LXVI 22. Not to obey Lay-Chancellours where they govern the Church by the power of the Keys decreeing Excommunications and Absolutions and performing the work of Exploration and Admonition belonging to Bishops in order thereto we take to be no Schism nor to refuse subscribing or swearing to such a Government LXVII 23. Not sacrilegiously to desert the sacred Ministry when vowed and consecrated thereto is no Schism LXVIII 24. Where such sins are made the Condition of Ministration by men in power as that all the whole Ministry of a Kingdom are bound in conscience to deny consent and conformity thereto it is the duty of all the Ministry in primo instante to forbear their Ministerial Office or none for the reason is the same to all For example If ten or twenty untrue or unrighteous forbidden things must be subscribed declared covenanted or sworn or as many sins practised yea were it but one no doubt but the whole Ministry is bound to deny Conformity to any one such thing Now if all these must forbear or lay down their Office because forbidden by men to exercise it then it is
not had more than one of such fixed Societies or Churches under him Or might have more stated members of his Church than were capable of Personal Communion and mutual assistance at due seasons in holy Doctrine Discipline and Worship Though we doubt not but as now there are many Chapels in some Parishes where the aged weak children and all in soul weather or by other hinderances may hear and pray and occasionally communicate whose proximity and relation to the Parish-Churches do make them capable of Personal Communion in due seasons with the whole Parish at least per vices in those Churches and in their conversation And as a single Congregation may prudently in persecution or foul weather meet oft-times in several houses so the great Church of Jerusalem though it cannot be proved a quarter so big as some of our Parishes might in those times when they had no Temples hold their publick Meetings oft at the same time in divers houses and yet be capable of Personal Communion as it is before described Sect. II. It is not inconsiderable to our confirmation that so worthy a man as Dr. Hamond doth over and over in his Dissertations against Blondell and in his Learned Annotations on the new Testament assert all the matter of fact which we are pleading for viz. That the word Presbyter and Pastor in the New Testament is ever taken for a Bishop That it belonged to the Bishops office to be the Preacher to his Church to visit all the Sick to take care of all the Poor and to take Charge of the Churches stock to administer the Sacrament c. And as he saith on Acts 11. 6. That although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and is now only in use for them under the name of Presbyters yet in the Scripture-time it belonged principally if not alone to Bishops there being NO EVIDENCE that any of that second Order were then instituted though soon after before the writing of Ignatius's Epistles there were such instituted in all Churches Sect. XII By this it followeth that 1. the office of a subject Presbyter that was no Bishop was not in being that can be proved in Scripture-times 2. That no Bishop had more than one worshiping assembly at once For all Christians assembled for worship on the Lords dayes and their worship still included somewhat which none but a Minister of Christ might do and when there was no other Minister in being but Bishops and a Bishop can be but in one place at once a Bishop could have but one assembly Though for our parts we think that we have just reason to believe that Churches then had more Ministers than one when we read how Paul was put to restrain and regulate their publick officiating at Corinth 1 Cor. 14. Sect. XIII And it further confirmeth us that the said Doctor tells us that for ought he knoweth the most of the Church then were of his mind And Franciscus a sancta clara de Episcop tells us that this opinion came from Scotâ—â— And Petavius that Learned Jesuit was the man that brought it in in our times viz. That the Apostles placed only Bishops with Deacons in the Churches and that it is only these Bishops that are called Presbyters in Scripture So that the Matter of fact for the whole Scripture-times is granted us by all these learned men Sect. XIV It being the Divine Institution of the Office of this second Order of Presbyters which we are unsatisfied about and these Reverend men confessing that de facto they were not in being as can be proved by any evidence in Scripture-times and those times extending to about the hundredth or ninety ninth year after Christs Nativity when St. John wrote the Revelation we must confess that we know not how that Order or Office can be proved then to be of God's institution 1. As to the Efficient who should do it as the certain authorized Instruments of God 2. Or how it shall be certainly proved to us to be of God when Scripture telleth it not to us and what Records of it are infallible And whether such pretended proofs of Tradition as a supplement to Scripture be not that which the Papacy is built on and will not serve their turn as well as this Sect. XV. And whereas it is said that the Bishops made in Scripture-times had authority given them to make afterward that second Office or Order of Presbyters 1. We cannot but marvel then that in such great Churches as that at Jerusalem Ephesus Corinth c. they should never use their Power in all the Scripture-times And when they had so many Elders at Jerusalem so many Prophets and Teachers at Antioch and Corinth that Paul was fain to restrain their exercises and bid them prophesie but One by One and one said I am of Paul and another I am of Apollo c. there should yet in that age be none found meet for Bishops to ordain to this second sort of Presbyters as well asmen to make Deacons of 2. But we never yet saw the proof produced that indeed the Bishops had power given them to institute this other Species of Elders Sure it belonged to the Founders of the Churches Christ and his Apostles to institute the Species of Ecclesiastical Officers though the Bishops might make the Individuals afterwards And where is the proof that the Apostles did institute it If Ecclesiastical generation imitate natural the Bishops would beget but their like men beget men so Physicians make Physicians and so Bishops may beget Bishops But he that saith they could morally first beget this other Species must prove it Sect XVI When Presbyters were first distinct from Bishops we see no proof that it was as a distinct Office or Order in specie and not only as a distinct degree and priviledge of men in the same Office Nor hath the Church of Rome it self thought meet to determine this as de fide but suffereth its Doctors to hold the contrary Sect. XVII It much confirmeth us in our judgment that no mere Bishop then had more Churches than one as afore described when we find that Ignatius whose authority Dr. Hamond Dissert cont Blondel Laieth so much of the cause upon and whom Bishop Pierson hath lately so industriously vindicated doth expresly make ONE ALTAR and ONE BISHOP with the Presbyters and Deacons to be the note of a Church Unity and Individuation And that by one Altar is meant one Table of Communion or place where that Table stood is past doubt with the judicious and impartial Whence learned Mr. Joseph Mede doth argue as certain that then a Bishops Church was no other than such as usually communicated in one place Yea saith Ignatius the Bishop must take notice and account of each person even of Man-servants and Maids that they come to the Church And this was the Bishop of a Seat that after was Patriarchal Such Bishops we do
conscious of Infidelity Atheism Sadduceism and Heresie and some of many secret heinous sins some of these in their hearts deride Christianity and the sacrament And the other are afraid of increasing their damnation But yet do not make known their sin But it is notorious that abundance of such there be And the doubt is whether these should be compelled to the sacrament thrice a year 6. The Nonconformists hold that to deliver a man that sacrament is to deliver him the body and blood of Christ and therewith a sealed pardon of sin and guift of life eternal And they think that the terms on which these are to be received are wholly devoting our selves to Christ denying all and taking up our Cross and following him And therefore that to say Receive the sacrament or he in a Gaol seemeth much to alter the terms of the Gospel which saith If thou canst not suffer a Gaol for Christ thou art unworthy of him It is he that can forsake all for Christ that is fit for the sacrament and not he that would not Communicate without the fear of a prison or other punishment To give the sacrament is to give more than all the riches of the world which none but volunteers and desirers are fit for 7. The ancient Churches made delinquents long beg for such great priviledges and gifts knowing that to give them to those that are unwilling is to subvert the Gospel But they never said Receive them or go to Gaol 8. Were it but granted in England that the great gift of Christs body and blood and holy Communion should be administred and received freely that is only given by and to voluntary agents and receivers it would heal almost all the English differences between Episcopal Presbyterians and Independents 9. Yet the Nonconformists are not against the encouraging of Communicants by special favours nor the prudent compelling of Ignorant men to hear the truth nor the hindering of pernicious heresies moderately But the foresaid compulsion of all Parishioners they dare not Approve XVI The Minister according to the Liturgy is himself to give the Eucharist to many to whom the Nonconformists dare not give it For they must give it thrice a year to all the Parishioners except such as are proved to him that hath no power to examine them or witnesses to be in malice towards others or to be in any scandalous sin and that but for that time till they are accused and acquit or still permitted viz. 1. They must give it to many that consent not to be any part of their charge nor take them for their Pastors but bid them deny them the Sacrament if they dare though they consent not to the relation 2. They must give it to multitudes of the grosly ignorant who know not the essentials of Christianity or the Sacrament nor will come to them to be taught When by fame yea or personal knowledge they know them to be such yet without proof nor we think with proof they cannot refuse them 3. It is known that Infidels and deriders of Scripture and mans Immortal state do swarm more among us And yet they must all Communicate till we can bring proof of it against particular persons When few men that report it will accuse their neighbours and prove the accusation for fear of their displeasure 4. We must give it to all the ungodly that are dismist by a Lay-Chancellour after accusation 5. We must give it to all that are unwilling to receive it sobeit they had rather take it than lie in a Gaol and be undone 3. On these terms the Nonconformists dare not Assent Consent to and Approve the giving of it as is prescribed 4. It is confessed that compelled Receiving is not commanded by Christ nor was used by the Church for many hundred years even after Emperours were Christians XVII The Liturgy requireth Ministers at Burial to use these words importing the salvation of the person Forasmuch as it hath pleased Almighty God of his great mercy to take to himself the soul of our dear Brother here departed And We give thee hearty thanks for that it hath pleased thee to deliver this our Brother out of the miseries of this sinful world And That we may rest in him as our hope is this our Brother doth 2. The Conformists are not agreed of the sense of these words One sort of them say that all these words import not the salvation of the person But the rest have more ingenuity and confess that else the words are not intelligible and that such equivocation is not tolerable 3. Some of them say that these passages are good supposing Discipline well exercised which if it be not it is not the fault of the Liturgy But others consider that 1. We know that Discipline is not so exercised as they suppose 2. And that these passages are not to be approved and used whether Discipline be so exercised or not The meaning is not I approve of this where Discipline is well exercised 3. It is known that the Bishops will not have every Priest to be Judge 4. The Canon which is the work of the same Church thus expoundeth the Churches meaning Can. 14. All Ministers shall observe the Orders Rites and Ceremonies prescribed in the Book of Common-Prayer as well in reading the holy Scriptures and saying of Prayers as in administration of the Sacraments without either diminishing in regard of Preaching or in any other respect or adding any thing in the matter or form thereof This also concerneth most of the cases before instanced in as Expositions of the Churches meaning 5. And Can. 68. it s said No Minister shall refuse or delay to bury any Corps that is brought in such manner and form as is prescribed in the Book of Common-Prayer And if he shall refuse to bury such except the party deceased were denounced excommunicated Majori Excommunicatione for some grievous and notorious crime and no man able to testifie of his repentance he shall be suspended by the Bishop 6. The new Edition of the Liturgy increaseth the exceptions thus The Office ensuing is not to be used for any that die unbaptized or excommunicate or that have laid violent hands on themselves 7. Note 1. That many children of good Christians by surprize die unbaptized 2. Many godly sober persons are excommunicated for some point of Nonconformity 3. Some upright Christians in phrensies melancholies and distractions make away themselves 8. Note That Atheists Infidels Sadduces Blasphemers Whoremongers c. swarm now among us and we rarely hear of any one of these multitudes that are excommunicated so that they are not excepted 9. It cannot be denyed that exceptio firmat regulam in non exceptis so that no other must be excepted 10. It is known that all England consists of all the Individuals and all the people are all England 11. We commonly Preach that without Faith and Holiness none shall see God and that Whoremongers Drunkards c. cannot enter into
If God ask us why we did not teach our families visit the sick instruct ignorant neighbours study better for to discharge our Ministerial work that we might be men of knowledge and such like the doubt is whether it will pass for a good answer to say we had not time because we must twice a day read the Common-Prayer XXI Assenting Approving and Consenting to all things even to all forms orders c. includeth the order of the Liturgy Two Rules of the order of Prayer are commonly acknowledged 1. The nature and order of the matter to be expressed 2. The Lords Prayer us a directory delivered by Christ 2. The Nonconformists that think that for the main there is nothing but good contained in most of the Prayers of the Liturgy yet think that they are greatly disordered and defective neither formed according to the order of matter nor of the Lords Prayer but like an immethodical Sermon which is unsuitable to the high subjects and honourable work of holy worship 3. They have oft offered whenever it will be well taken to give in a Catalogue of the disorders and defects of the Liturgy Which yet they think it lawful to use in obedience or for unity or when no better may be used But not to approve of such disorder as we do not approve of the failings of any of our own duties though we are daily guilty of them unwillingly XXII The Preface to the Book of Ordination saith that It is evident to all men diligently reading holy Scriptures and ancient Authors that from the Apostles time there have been these ORDERS in Christ's Church Bishops Priests and Deacons as several OFFICES which are repeated oft in the Collects at Ordination To this all must Assent and Consent 2. Some of us are conscious that we have diligently read the holy Scriptures and ancient Authors and yet three ORDERS and OFFICES are not evident to us 3. We have great reason to believe that Calvin Beza and many more Reformers Blondell Salmatius Robert Parker Gersom Bucer Calderwood Cartwright John Reynolds Ames Ainsworth and multitudes of such Protestants did diligently read both Scriptures and Ancients As also Dr. Sâ—illingfleet Bishop Edw. Reynolds and many such who thought that Scripture instituted no particular forms of Government As also Armachanus and many other Papists who think that Bishops and Priests do not differ ordine but gradu which the R. Reverend Archbishop Usher ordinarily professed We cannot assert that none of these diligently read Scripture or ancient Authors 4. But especially when we find that even the ancient Church of England was of another mind as is legible in the Canons of Aelfrick to Wulfine in Spelman pag. 573. 576. which conclude that in the old large sense there were but seven Ecclesiastical Orders or Degrees and that the Bishops and Presbyters are not two but one Hand pluris interest inter Missalem Presbyterum Episcopum quam quod Episcopus constitutus sit ad ordinationes conferendas ad visitandum seu inspiciendum curandumque ea quae ad Deum pertinent quod nimiae crederetur multitudini si omnis Presbyter hoc idem faceret Ambo siquidem UNUM tenent EUNDEMQUE ORDINEM quamvis dignior sit illa pars Episcopi 18. Non est alius ORDO constitutus in Ecclesiasticis Ministeriis c. Et Leg. Canuti p. 551. Pastores vocamus Episcopos Sacerdotes quorum partes sunt eruditione at que doctrina gregem Domini speculari ac desendere c. 5. And Dr. Stillingsleet hath proved by sufficient evidence that the same was the judgment of Archbishop Cranmer and other Reformers of the Church of England And it is the judgment of some of our Bishops and Conformists now All which we speak not to shew which side we think to be in the right but that the state of the question is Whether we can assent to this as true and approve and consent that it be used as is appointed That it 's evident to all men diligently reading c. that de facto there were three ORDERS and Offices from the Apostles times XXIII The ordering of Priests requireth the Bishop to speak to the people at the Ordination of Priests calling them to come forth in the name of God and shew what crime or impediment they know in the persons to be ordained c. In imitation of the ancient Churches when the Congregation over which they were set had their voice in his election or reception 2. The doubt is whether such a solemn invitation as in God's name be not too vain to be Assented and Approved and Consented to in a Church where the people over whom he is set never use to be present nor invited to it nor have any notice of it or any call to meddle therein being usually many miles and often many score miles distant nor any other people called to that work and rarely any people there that have any knowledge of the man and his conversation XXIV The Ordaining of Priests and the Consecration of Bishops both use these words as concerning the Office Receive the Holy Ghost for the Office and work of a Priest of a Bishop c. 2. It is not doubted but that the Holy Ghost must set Pastors over the Flocks 1. By qualifying men for the Office and making them desirous of it Both Grace Ability and Willingness are of him 2. By giving the Ordainers a discerning skill to know whom to ordain 3. By giving the flock a discerning and a willing mind We yet know not of any other Collation of the Holy Ghost which Ordination can make Nor know we that in any of these senses these words can be well understood For 1. Grace Gifts and Willingness are the dispositio recipient is presupposed we see not how it can be lawful to ordain him that seemeth not before to have them what else are they examined about Nor know we that God hath given any power to the Ordainers now by the laying on of hands to make an ungodly man godly or an unlearned or ignorant man to be learned or wise or a man of ill utterance to have a better tongue or an unwilling man to be willing The Apostles had a miraculous power of giving the Holy Ghost for extraordinary works and for abilities suddenly infused and they did it we never knew of any in our age that did it and therefore suppose that they have no promise or power so to do 2. And to give a discerning skill to the Ordainers 3. Or to give a discerning or willing mind to the people are neither of them a giving the Holy Ghost to the Priest The doubt is whether this be not an abuse of the words which Christ himself or his Apostles used and so not to be assented to approved and consented to 3. Yet is it not denyed but that Ministerial Authority is given by the ordainers as Ministers Deliverers or Investers But Authority is not the Holy Ghost so called 4. Nor
eos quale antea nunquam contigerat Aegypti Thraces Palestini Episcopi Dioscorum sequebantur Orientales Ponticis Asiani Sanctae Memoriae Flavianum Quod Schisma Permansit usque ad obitum Theodosii Principis But when Martian was made Emperour all was undon again that went for Heresie which before went for the right belief Dioscorus was banished Proterius was chosen and how chosen saith Liberatus c. 14. ut cum omnium civium volunt ate eligerint ordinandum Episcopum sacris ob hoc literis praecedentibus ad Theodorum tunâ— Augustalem collecti sunt ergo Nobiles Civitatis ut eum qui esset vita sermone Pontificatu dignus eligerint Hoc enim Imperialibus sanctionibus jubebatur N. B. Yet all this quieted not the people because Dioscâ—rus was still by the most taken for their true Bishop so that Proterius was fain to live under the guard of Souldiers among them Timothy Aelurus and Peter Moggus keeping separate Congregations would not communicate with Proterius and no sooner did they hear of Martians death but the people in tumult murdered Proterius in the Church mangled him cast out and burnt his carcass and scattered his ashes in the wind and made Timothy Aelurus their Bishop And thenceforward Alexandria had two Bishops And both sides petitioning the new Emperour Leo to be for them he commanded upon examination his General to cast out Timothy alium decreto populi qui Synodum Calced vindicaret inthronizare This Stâ—la the Captain performeth and another Timothy Salophaciolus is chosen But when after Leo's death Basiliscus usurped the Empire against Zeno this Timothy is cast out again and the other restored and other Bisops changed accordingly in opposition to the Council of Calcedon And no sooner was Zeno restored but all was returned back again and Aelurus poisoned himself to escape worse Yet did his Party make Peter Moggus their Bishop and the Emperour commanded Anthimius to cast him out and set up Timothy Saloph again But while the Emperours chose who should have the Publick Authority and Temples they left the people to joyn in the choice and the Dissenters kept up their own Bishops and Schism And thus the matter went on uncured And very ordinarily it was the Pulcheria's Theodora's Eudoxia's and such other women the Empresses that by Historians are said to dispose of these matters and make such Patriarchs and Bishops And these courses still increased Schisms Of the Joannites at Constantinople we spake before What a calamitous Schism was that at Alexandria between the Party that held Christ's body incorruptible called by the other the Phantasiastae and those that held it corruptible called the corrupticolae one part taking Gaianus for the Bishop and the other Theodosius and the secular power setting up one the Soldiers and the city sought it out abundance on both sides being slain and yet the Soldiers had the worst and Theophilus was forced away In Justinians time when Paulus an Orthodox man was made Patriarch he could not hold his seat without such plots as occasioned Rhodo the Augustalis to murder Psoius the Deacon which cost Rhodo and Arsenius their lives and Paulus his contemptuous deposition by the Emperours justice Should we but run over the history of other great Churches especially Rome Constantinople Antioch Ephesus Cesaâ—ea alas how sadly would it shew that neither Emperours nor synods assuming the power did end such Schismes but increase them where the Bishopricks were so great as to seem a very desirable prey But where they were small and poorâ— there was far greater peace and quietness though the people commonly had their choice and every where their consent was judged necessary the proofs of which might fill a Volume See in Synodo Romano quarto sub Symmacho in Binnio Vol. 2. p. 288. c. the claim of Odoacer that no Bishop of Rome should be made without the consent of the King of Italy And the Bishops speeches against it Even in the daies of Gregor 1. Rom. You may see how things went by the constant tradition of the Church Epist 22. in Bin. Vol. 2. p. 759. recitat natalem Salonitanae Ecclesiae scatrem coepiscopum nostrum obâ—â—sse discurrens in partibus istis sama vulgavit Qâ—od si verum esti experientia tua omâ—i instantia omnique solicitudine CLERUM POPULUM ejusdem Civitatis admonere festinet quatenus uno consensu ad ordinandum sibi debeant eligere Sacerdotem factoque in personam quae suerit clecta decreto ad nos transmittere studebis ut cum nostro consensu sicut priscis suit temporibus ordinetur Illud prae omnibus tibi curae sit ut in hac electione nec datio quibusque modis interveniat praemiorum nec quarumlibet personarum patrocinia convalescant nam si quorundam patrocinio fuerit quisquam Electus Volunt atibus eorâ—m cum fuerit ordinatus obedire reverentia exigente compellitur Talem ergo te admonente personam debent eligere quae nullius incongruae voluntati deserviat sed vita moribus decorata tanto ordine digna valeat inveniri And at the Council Paris 3. in the daies of Pope John 3. and K. Childebert when Kings were forbidden to make Bishops it was ordained Can. 8. that Nullus civibus invitis ordinetur Episcopus nisi quem Populi Clericorum electio plenissima quasierit voluntate non principis imperio And the Bishops are forbidden to receive him into their number who is made by Kings At the Council of Calcedon Act. 12. it was determined that neither of the two Bishops of Ephesus Bassianus or Stephanus could be Bishops because not duly elected but a third to be chosen See also for the peoples unanimous Election of their Bishop Greg. 1. Epist 65. in Bin. Vol. 2. p. 890. We need not bid the Learned enquire whether Gregory Naeoces Basil Ambrose Martin Damasus and so of the rest ordinarily were Bishops without the consent of the people over whom they were placed And though sometimes the peoples choice have many hundred years only after Christs time but not in the Primitive Church been restrained so was not their consenting voice denied I have translated and adjoyned the Epistle of Cyprian and an Africane Council with him where were then the best ordered Churches in the World as farr as I can learn in which they counsel the Churches of Basilides and Martial to forsake them because they were Libellatiks in persecution proving from Scripture that uncapable persons cannot be Pastors and that such scandalous sinners and bad men were uncapable persons forma non recipitur in matcriam indispositam charging it upon their consciences as from Gods word shewing them that els they will be Guilty of their sins because the chief power is in the people both of chusing the worthy and forsaking the unworthy And yet these two Bishops lived beyond the Seas in another Country and the Bishops of their own Country and the Bishop of Rome had dealt more
is it denyed but that as Father Son and Holy Ghost do enter into Covenant with us as Christians in our baptism so do they with Ministers as such in their ordination-covenant But such a Relation to the Holy Ghost as the Ministers future helper in his work cannot well be supposed to be all that is meant by the words Receive the Holy Ghost both Scripture and common use taking them in another sense XXV This Oath in the Consecration of Bishops is to be taken by every Bishop In the name of God Amen I. N. Chosen Bishop of the Church and See of N. do profess and promise all due reverence and obedience to the Arch Bishop and to the Metropolitical Church of N. and to their successours so help me God through Jesus Christ 2. It is not pretended that any such Oaths of obedience were instituted by Christ or his Apostles or were used in the Churches for many hundred years nor till the Papacy was rising which was furthered by such Oaths 3. They that suppose Bishops to be successours of the Apostles cannot make them subjects to any other Ecclesiastical Rulers without asserting that the Apostles were Governours over one another which we find not that they do 4. It was many hundred years before Arch-Bishops had any Governing power over Bishops or exacted any obedience from them being not Episcopi Episcoporum as the Carthage Fathers in Cyprian professed But were only such as had the first seats and voices in the Synods 5. The question therefore is whether such Oaths as necessary to a Bishops consecration be to be Approved and consented to XXVI An Oath of Canonical obedience also is put upon all that are made Priests and Deacons And Priests at their ordination must make this Covenant that they will reverently obey their Ordinary and other chief Ministers unto whom is committed the charge and Government over them 2. The ordinary is not only the Bishop but also the Chancellour Officials Surrogates Comissaries Arch-Deacons and all that are Judges ' in the Ecclesiastical Courts 3. to obey them that are thus de facto set over us is no less than to obey them in the excercise of that power which is given them as so set over us 4. The doubt is whether they that take any of them to be Usurpers of an Ecclesiastical power which indeed they have not and can prove it to be so should swear or Covenant obedience to them as such e. g. It is commonly confessed by the Conformists that the true power of the Keys of excommunication and Absolution is appropriated by Christ to the Clergy And yet our Chancellours being lay men do decretively excercise that power The question is may we swear or Covenant to obey them 5. And seeing Christ never gave one Presbyter the Government of others as Archdeacons Surrogates Officials c. whether all the rest may swear obedience to them or Approve of and consent to the use of such Oaths And divers Councils have condemned it as a dangerous practice for Bishops to tle subject Presbyters to them by Oaths XXVII Ministers that live among the people have greatest advantage to know the penitent from the impenitent 2. But it is the foresaid lay Chancellours who usually know nothing of them but by reports that excommunicate and absolve them And the Parish-Minister must as a cryer readeth a proclamation or sentence of a Judge openly read these excommunications and absolutions 3. These excommunications must pass according to the Canons against all that shall affirm that there is any thing in the book of Common-Prayer râ—pugnant to the Scripture or any of the 39 Articles â—rroneous or any of the Rites and Ceremonies such as he may not with a good conscience subscribe to or that the Government by Arch-Bishops Bishops Deans Arch-Deacons and the rest that bear Office in the Church of England is repugnant to the word of God or that any thing in the form and manner of making consecrating Bishops Priests or Deacons is repugnant to the word of God c. 4. The present doubt is whether a Minister who knoweth such of his Parish to be godly peaceable men whom the Chancellour decretively excommunicateth may both openly read and declare such excommunications and also swear or Covenant so to do in obedience to the Ordinary And whether when he knoweth that a wicked impenitent man is absolved he may pronounce such absolutions XXVIII The Oath of Canonical obedience seemeth to mean obedience according to the Canons And he that Covenanteth to obey his ordinary must be supposed to mean no less than According to the Canon Laws by which he is known to govern and as Government thereby is excercised 2. And if so then there are more things in the Canons and present Government which the Nonconformists dare not swear or Covenant to obey besides those already named than we will now stand to enumerate XXIX The Rubrick saith that the Minister who repelleth any from the Sacrament shall be obliged to give an account of the same to the Ordinary within 14 daies after at the furthest 2. If all that by gross ignorance Atheism Infidelity Sadducism Heresie Schism Drunkenness Whoredom Stealing Malice c. are uncapable of the Communion be presented to the Ordinary within 14 daies no charity that is guided by knowledge of the common state of the people can think that in London Diocess there would be fewer than many score thousands presented at once And in other Diocesses many score hundreds at least 3. Some Ministers dwell a hundred Miles or neer from the Bishops And the Bishops are divers of them so much at London or abroad as that it cannot be expected that all these must be presented to the Bishop himself but to the Chancellours court as is usual 4. The Chancellours Court is so far from most Ministers in the Land and the prosecuting so many when proof is demanded will be so chargeable and take up so much time as that it will undo many poor Ministers that have scarce enough to maintain their families and it will take up the time which they should use in the necessary labours for their flocks 5. The Chancellour is a lay man to whom they must be presented And the issue will be but a lay mans excommunicating them if obstinate or absolving them Which is not justified by the Bishops themselves 6. At the said Chancellours court things are managed as at a civil judicature There is not that endeavour to convince sinners by Scripture and to draw them to true Repentance by humbling evidence intreaties and prayers for them as should be for the saving of a soul from sin But the charges of the court fees and the fears of a prison after excommunication maketh it an unacceptable and as unlikely means to convert men as the stocks 7. Therefore for a minister to present all his Parishioners to such courts whom he is bound to deny the Sacrament to were but to make him seem their greatest
therefore that both extreams here are false 1. That men can be adult members of a particular Church that consent not or taken for such that no way signifie their consent and that it is not useful ad bene esse that this consent be intelligent and express and that the Offices consented to be truly understood 2. That a written or verbal covenant is of absolute necessity or that men should tie themselves to any thing doubtful or unnecessary but only to the relation and duties of members as of the universal so of that particular Church Both these extreams we do renounce Mr. Zachary Cawdry a Conformist hath shewed in a particular Treatise for Church covenanting how far he is from the mind of those Objectors for he would have the people engaged by covenant to their Bishops and Priests § 14. To conclude though we renounce fanatick Enthusiasts yet serious consideration maketh some of us think that too little notice is taken of the HOLY GHOST setting Pastors over the flocks which the Scripture mentioneth And though none on pretence of the Spirit must reject order or ordination nor make themselves the sole Judges of their own sufficiency yet 1. The due qualification of men with wisdom faith love and heavenly zeal and ability is the most excellent part of our Calling to the Ministry 2. Ex quovis ligno non fit Mercurius without necessary fitness no man is a true Pastor having not dispositionem recâ—ptivam And without eminent fitness few are eminently serviceable 3. Experience assureth us that though the Office hath supernumeraries yet of worthy men God never yet raised up supernumeraries but the scarcity is lamentably great 4. All therefore that are duly qualified and have opportunity should be chosen ordained accepted and accept the Call if not offer themselves iu case they cannot otherwise enter 5. The Ordainer doth but ministerially invest him with the power whom the Spirit of God hath qualified for it by the inward Call 6. In case the Ordainers by envy or malignity or faction refuse such where there is true Necessity and Opportunity we conceive that mutual consent of the people and themselves may suffice to the orderly admittance into the Office much more if the Magistrate also consent Of which see Voetius de desparata Causa Papatus and a Dispute of Ordination by R. B. Three Venerable Monitors TO NONCONFORMISTS I. An Epistle of an African Council in Cyprian 68. p. 200. to Faelix a Presbyter and the Laity at Legio and Asturica And to Laelius the Deacon and the Laity at Emerita concerning their Bishops Basilides and Martial who were Libellaticks WHen we were met together most beloved Brethren we read your Letters which for or â—â— the integrity of your faith and the fear of God you wrote to us by our Bishops Falix and Sabinâ—â—s signifying that Basilides and Martial being blotted or dâ—filâ—a with Libels of Idolatry and guilty of heinous crimes ought not to exercise the Office of Bishops and administer the Priesthood of God And you desired us to write back to you hereof and that your necessary sollicitude might be eased either by the comfort or the help of our judgment or sentence But to this your desire not so much our Connsels as Gods Precepts give an answer in or by which it is long ago or already by the heavenly voice commanded and By the Law of God prescribed who and what sort of men must serve at the Altar and celebrate the Divine Sacrifices For in Exodus God speaketh to Moses and warneth him saying Let the Priests who draw neer to the Lord God be sanctified lest God forsake them and when they come neer to minister at the Altar of the Holy let them not bring themselves into sin lest they die And in Leviticus God commandeth and saith Let not the man that hath a blemish or vice draw neer to offer gifts to God 2. Which things being already spoken and manifest to us it is necessary that our obedience attend to God's commands Neither may mans indulgence accept the person or grant any thing to any one in such things where God's prescription intercedeth and giveth a Law For we must not forget what God by the Propet Esaias saith to the Jews reproving them and angry with them that contemning the commands of God they followed the doctrines of men This people saith he honoureth me with their lips but their heart is far separated from me and in vain do they worship me teaching the commands and doctrines of men which the Lord also in the Gospel repeateth and saith Ye reject the command of God that you may establish your own tradition Having these things before our eyes and carefully and religiously considering them in the Ordinations of Priests we ought to chuse no Bishops but men unspotted and entire who holily and worthily offering the Sacrisices to God may be heard in the prayers which they make for the safety of the people of God seeing it is written that God heareth not a sinner but if any man worship God and do his will him he heareth 3. For which reason with full diligence and sincere tryal those men must be chosen to the Priesthood whom it is manifest God doth hear And let not the Lay people slatter themselves as if they could be free from the Couragion of the crime when they communicate with a sinful Priest and give their consent to the unjust and unlawful Episcopacy of their Governour seeing by the Prophet Hosâ—â— God's censure threatneth and saith Their Sacrifices are as the bread of sorrow all that eat of it shall be defiledâ—â— Teaching and shewing that all they do sin who are defiled by the sacrifice of a prophene and unjust Priest which we find also manifested in Numbers where Corah Dathan and Abiram challenged to themselves against Aaron the license of sacrificing The Lord there by Moses commandeth that the people be separated from them lest being joyning to the offenders they be guilty of their crimes Be separated saith he from the Tents of those obdurate men and touch nothing which is theirs lest ve perish with them in their sins 4. Wherefore the Lay people obeying the Lords commands and fearing God must separate themselves a peccatore praeposito from a sinful Prelate or Pastor and must not mix themselves at the sacrifices of a sacrilegious Priest because they chiefly have the power either to chuse Priests that are worthy or to refuse those that are unworthy Which very thing we see descendeth from Divine Authority that the Priest the Lay-people being present be chosen under the Eyes of All and by the publick judgment and testimony be approved worthy and meet As in Numbers the Lord commanded Moses saying Take Aaron thy Brother and Eleazer his Son and set them before all the Congregation on the Mount and take off Aarons stole and put it on Eleazer his Son and let Aaron die there God commandeth that the Priest be made before all