The True Way of Concord of All the Christian Churches, Part 2 · Chapter 5

The True Way of Concord of All the Christian Churches · Part 2 · Chapter 5

p. 200CHAP. V.

III. What are the terms neceſſary to the Office and Exerciſe of the Sacred Miniſtry?

§. 1. THe Schiſms in the Church are far more among the Clergy than the people, and have been moſtly exerciſed by Biſhops militating againſt each other, and anathematizing each other as hereticks or as not ſubmitting to the challengers of ſuperiour juriſdiction: Or elſe in the Biſhops ſilencing Chriſts Miniſters for not obeying them as they expect: HARD WORDS for want of an equal skill in ſpeaking, and JURISDICTION or ſuperiority through pride and a carnal mind, contended for by the Clergy againſt each other, have torn the Church, and confounded States, and been the ſhame of Chriſtianity in the eyes of Infidels, p. 201and brought us to the low and broken ſtate that we are in.

§. 2. The great cauſe of all this hath been the introduction of ignorant or bad men into the ſacred Paſtoral Office. And the remedy doth not yet ſeem very hopeful to us: And operari ſequitur eſſe: As the man is ſo will he do. A good tree will bring forth good fruit, and è contra. An ignorant man will err: An erring man will do evil and not repent: none will do more miſchief againſt the Churches peace, than an erring Ruler, that Can do it, and thinketh that he Ought to do it: worldly men will prefer their worldly intereſt, before the intereſt of Chriſtianity and mens ſouls: The carnal mind is not ſubject to the Law of God, nor (while ſuch) can be: But the Proud while they will not obey God, will rage againſt the beſt that obey not them. Read Church-Hiſtory, and you'll ſee it proved.

§. 3. Such as the chooſers are, ſuch ordinarily the choſen are like to be: God and the ancient Churches ſet three locks to this door, for the ſafety of the Church; that ſo great a matter ſhould not be diſpoſed of without a manifold conſent:

1. The perſon to be Ordained and the Ordainers were made the Judges who ſhould be a Miniſter of Chriſt in the Church-Univerſal, as being qualified by God thereto.

II. The People and the Ordainers were to chooſe or conſent who ſhould be their Paſtors in particular. The people and the Presbyters choſe the Biſhop: and the Biſhop and people conſenting, choſe the Presbyters.

p. 202III. The Magiſtrate was judge whom he would countenance or tolerate. But Gods Law was the Rule which all theſe were to obſerve in judging.

§. †. But all men are corrupt, and ſome more than others: And they like thoſe beſt that are likeſt themſelves, or at leaſt moſt agreeable to their intereſt and deſires. This chain hath been long broken: ſometimes the Biſhop of Rome hath claimed the choice of Biſhops, and given the Biſhops the choice of the Presbyters: ſometime he hath given the people the choice of their Biſhops, but claimed to himſelf the power of inveſting and inſtituting them. Sometime Emperours and Kings have uſed this inveſting power, leaving ſtill the people to chooſe. In England now the King really chooſeth all Biſhops, commending them to the Dean and Chapter pro formâ: And the Biſhop only chooſeth whom he will ordain a Miniſter in ſpecie: And one called the Patron chooſeth who ſhall be the Pariſh Prieſt, and the Biſhop muſt inſtitute and induct him; but according to the Law, and the chooſing and conſenting liberty is wholly taken from the people.

§. 5. 1. How the Popes formerly choſe and yet chooſe where it is in their power, I need not tell them that know hiſtory and the world: nor yet what Presbyters ſuch Biſhops choſe: nor is it any wonder that ſuch chooſers ſerved their own intereſt, nor that the choſen ſerve it.

2. How Princes, and Patrons and Prelates have choſen, hiſtory tells us: And Chriſt who ſaith, How hard it is for the Rich to enter into the Kingdom of heaven, teacheth us to expect that ordinarily Rich men ſhould not be the beſt (to ſpeak ſoftly). And the Rich will rule; and will chooſe according to their intereſts and their appetites.

p. 2033. And when the people had their choice, in ſome places they choſe hereticks or ignorant men: In other places they choſe vitious men: In moſt places they followed the Court or Great men, whenever they interpoſed: and too often divided from each other by diſagreement, or cauſed tumults in the choice. And then what wonder if the ſacred office was corrupted to the doleful detriment and danger of the Churches, when the chooſers were but ſuch as theſe?

§. 6. The things neceſſary to the ſacred Miniſtry (Biſhops or Presbyters) are I. Either to the Being, II. Or to the Well-being; III. Or to the Exerciſe.

§. 7. I. To the Being are Neceſſary, I. A true efficient cauſe. II. The true conſtitutive cauſes. III. A due Terminus or End.

§. 8. I. The true efficient cauſe here is neceſſary to the effect, it being the Fundamentum of the Relation. And this is, 1. Primary (or Principal) which is Jeſus Chriſt the Lord Redeemer, and the Churches King and Head: 2. Inſtrumental; and that is, The Law of Chriſt, which is as a Charter to the Church, firſt telling the Chooſers, and receiver what to do, and then Giving the Power and Impoſing the Obligation on the perſon choſen, conſenting and ordained.

§ 9. II. The neceſſary Conſtitutive Cauſes are I. Matter (or the ſubject.) II. The neceſſary Diſpoſition of that Matter: III. The form; as in Phyſical beings it is ſo, ſo Relations have ſomewhat anſwerable.

p. 204§. 10. I. The Subject or Matter is A Man: II. The neceſſary Diſpoſition is, 1. That it be a Male and not a Woman. 2. That he have the uſe of Reaſon, or natural wit and ſpeech. 3. That he be a Chriſtian. 4. That he have neceſſary abilities for the eſſentials of the office-work. And thoſe are; 1. The underſtanding at leaſt of the Eſſentials of Religion and Miniſtry. 2. A Will to perform the work of the Miniſtry. 3. Ability of utterance to do it, and all the neceſſary executive power.

§. 11. III. The Form of the Office is, 1. In general AUTHORITY and OBLIGATION conjunct: 2. In ſpecial Authority to perform the Office-work, and obligation to perform it. Which work is,

1. To be a Teacher under Chriſt the chief Teacher.

2. To be a Prieſt or Interceſſor, to guide the Church in worſhip and ſpeak in their name and on their behalf to God, and intercede for them, and as from God to adminiſter his Seals or Sacraments.

3. To Rule the Church and particular Believers in things ſpiritual, not by force or ſword, but by opening and directive applying Gods Word, and exerciſing the Church Keyes, as Judges who is to be received or caſt out, looſed or bound according to the Word of God. The Form conſiſteth of theſe parts.

§. 12. III. The End or Terminus of the Sacred Office; that is, of the Authority and Obligation, is, 1. Proximately, the Work to be done.

2. the neceſſary objects of that work; 1. Particular p. 205perſons; 1. Infidels and ungodly men to be converted, 2. Chriſtians and godly men to be edified. 2. Societies. 1. The Church…Univerſal to be increaſed and edified. 2. Particular Churches to be taught, and guided and led in worſhip and diſcipline. 3. The neceſſary effects (here named) to be intended.

All that I have named and no more is neceſſary to the Being.

§. 13. About all theſe there are divers errours brought in by the arrogance and ignorance of men, which hinder the concord and peace of Chriſtians: And I. About the Efficient Cauſe.

Too many falſly perſwade the world that the ORDAINERS are the efficient Cauſes of the Power or Office: See Mr. D…dwill.yea that their Intention can alter the ſpecies inſtituted by Chriſt, in the conveyance of it to this or that perſon: As if when Chriſt and his Apoſtles have deſcribed the office in its parts, and commanded that a Biſhop or Presbyter be choſen and ordained to ſuch particular work and ends, an Ordainer might now give him half this power without the reſt: And when he maketh Biſhops or Presbyters they ſhall have no more power than the Ordainer was willing, or intended, or did particularly expreſs: Than which nothing is more falſe. For it is Gods Law, that is the ſpecifier and donation, and the Ordainer doth but miniſterially inveſt and deliver poſſeſſion of what the Law gave, and commanded him to deliver.

The Kings Law or Charter giveth power to the Citizens to chooſe a Major, and deſcribeth all his power and work, and ordereth the Recorder to Swear him and deliver him the inſignia. Here now, 1. The Electors do but determine of the perſon to receive the power, but do not at all give it. 2. The p. 206King by his Charter as the inſtrument giveth it: It reſults hence as every Jus à titulo ſeu fundamento juris. 3. The Recorder only Miniſterially delivereth poſſeſſion by inveſtiture. Now if the Recorder or Chooſers ſhall ſay, [We chooſe you or deliver you power as Major according to the Kings Charter, but you ſhall have but ſo much leſs] than the Charter giveth, this diminution is a nullity? For they have no power to chooſe another kind of Major than that deſcribed in the Charter, nor to make his power more or leſs; but he may exerciſe what the Charter giveth.

Let them not deceive men by making a Verbal ſtrife of it. If they will call either electing or inveſting [a Giving of the Power] I will not contend againſt their liberty of ſpeaking as unfitly as they liſt, if they will but well explain it. But the thing is plain and ſure, that 1. The election doth but determine of the Receiver, 2. and that the Inveſting act is but a miniſterial publick delivery of a Right which reſulteth immediately from the Charter or Law of Chriſt: If a Biſhop ſay [I ordain you to the office of a Preſbyter] the Scripture muſt tell us what that is. If the Biſhop ſay [Take the office of a Presbyter, but preach not, or only preach and adminiſter the Sacraments, or do both, but you ſhall have none of the Church Keyes, or power of diſcipline] it is null, as to the reſtraint.

There is no contract freer than that between a husband and wife, as to the choice of perſons. And yet when a woman chooſeth a man for her husband, it is not ſhe that (properly) giveth him the Ruling power; ſhe did but chooſe the receiver; God by his Law is the Giver: If ſhe bargain with him that he ſhall not be her Governour, it is null becauſe againſt Gods Law: And ſo it is in the preſent caſe. If the power of Ordination and Church p. 207Government can be proved to be ſetled by Chriſt on the Presbyters either conjunct with the Biſhop or alone, he that ordaineth a Presbyter by virtue of Chriſts inſtitution, cannot deprive him of that power by his own will and act, by ſaying, You ſhall have no ſuch power: For God is the deſcriber and the giver.

§. 14. Yea ſome would perſwade men that the very office of Presbyters is of humane inſtitution; As ſome Papiſts in the Council of Trent would have had it paſs that Chriſt having made the Pope, the Pope maketh the office of Biſhops, and they hold their power from him, ſo ſome Prelates would have it believed that Chriſt only inſtituted the Order of Biſhops, and that Biſhops made the Order of Subject Presbyters, and that after Scripture-times; there being none till then exiſtent, but the word [Presbyter] in Scripture, everywhere ſignifying only a Biſhop. Which thoſe that are againſt the diſtinct order of Biſhops thankfully accept, and ſay that indeed Subject Presbyters having no ordaining power are a humane invention ſince Scripture-times, and that God inſtituted no ſuch order: But the difference, is that theſe ſay man had no authority to do it, and bid the other prove by what authority it was done, and where the Biſhops had ſuch power given them to make a new ſpecies, order or office of ſacred Miniſters; But the other ſay that it was well done: But proof is all.

§. 15. And here come in many other Church-diſtracting contentions: As 1. Whether any Biſhops Ordination be valid that holdeth not his Power from the Pope? 2. Whether he be a true Biſhop that is not Canonically ordained by three Biſhops? 3. Whether he be a true Biſhop that is not choſen or conſented to by the people and Presbyters of his p. 208Church? 4. Or if he have but the minor part? the reſt not being allowed or called to chooſe? 5. Or if the major part be againſt him? 6. Or if three neighbour Biſhops be for him and ordain him Biſhop, and many more be againſt it, or forbid it? 7. Whether he be a true Presbyter that is not ordained by a Biſhop of diſtinct and ſuperior Order: And whether an uninterrupted ſucceſſion of ſuch ordination is neceſſary? 8. Whether he be a true Biſhop that is ordained only by Presbyters? 9. Whether he may be a true Biſhop or Presbyter that hath no Ordination? 10. Or he that hath no Election but the Kings or the Patrons, nor other proved Conſent of the people? 11. Whether he be a true Biſhop or Presbyter that the King alloweth not or forbiddeth? 12. Whether the Ordination of hereticks be null? 13. Whether the Ordinations of prohibited, degraded or excommunicate Biſhops be null? Abundance of ſuch controverſies ignorance and faction have torn the Churches with.

§. 16. I. As to the firſt I need not anſwer it to any but Papiſts, and as to them, I and others have ſaid enough that is unanſwered.

§. 17. II. As to the ſecond, where the Churches agree to take none for a Biſhop that is not ordained by three, four or more, that perſon cannot be the Biſhop of that particular Church which by ſuch agreement doth refuſe him: Not for want of any thing neceſſary to a valid ordination, but for want of the Conſent of the people or ſubjects that are to receive him: For he cannot be their Paſtor againſt their will. But the Ordination of One may make a man a Miniſter in the Church-univerſal, unfixed; and to a particular Church, if the receivers of him do conſent.

p. 209§. 18. III. As to the third, Election oft ſignifieth the firſt determining nomination diſtinct from after conſent: This is not neceſſary to the office or power: But Conſent is neceſſary at leaſt to the exerciſe: and therefore to the office which is for that exerciſe. If people were as much under Princes for chooſing Guides for their ſouls, as a daughter in her fathers houſe is under her father for the choice of a husband (which yet I never ſaw proved to be ſo), yet as he can be no husband to her without her conſent, though ſhe culpably deny conſent, ſo is it here: he can be no Paſtor to them till they conſent.

§. 19. IV. and V. In all Societies where conſent is neceſſary, the conſent muſt be either of All or of the Moſt, or elſe they will divide.

§. 20. VI. To the ſixth, The queſtion of the Validity of the Ordination dependeth not on it; but on the peoples acceptance and conſent: If ten Biſhops ordain one man Biſhop of a Church, and three ordain another to the ſame Church, and one a third (as ſometimes there have been divers ordained Popes) that only is the true Biſhop whom the Church which he is to be over, conſenteth to. Other deciſions will not ſerve.

§. 21. VII. I will anſwer this largelier by it ſelf in the third part: Here I only ſay, 1. ſo far as any Ordination is neceſſary, the Ordination of a Biſhop is neceſſary: But the queſtion … what a Biſhop is? If he be defined by the Power of ordaining alone, ſome think there is no ſuch: becauſe by the old Canons the Presbyters were to joyn in Ordination. p. 210Others think that when none elſe are there, any one Presbyter may ordain alone. If he be defined by the Power of Ordaining ſimply, or of having a Negative vote in ordaining, the doubt is whether every Presbyter have not Power to ordain, as in nature the Propagation of its own ſpecies is common to all living things. Either Ordination is a Governing act of ſuperiority, or a propagation of the ſpecies. If the later, Presbyters may do it. If the former, then Biſhops cannot ordain Biſhops as ſuch, nor Arch-biſhops ordain Arch-biſhops, nor Patriarchs ordain Patria…rhs, nor any one ordain a Pope: And yet of old Deacons and Presbyters were made Popes, that were not before ſo much as Biſhops, Formoſus being the firſt Biſhop of Rome that had been a Biſhop before, and therefore condemned and executed dead, the Canons forbidding any to remove from one ſeat to another, ſaith Arch-biſhop Vſher, [Jerome ad Evagr. aſſureth us that at Alexandria from the dayes of St. Mark till Demetrius the Presbyters made their Biſhop, ergo they may make Presbyters: They that can do the greater can do the leſs.] And Dr. Hammond concluding that there is no proof that in Scripture-times there were any ſubject Presbyters diſtinct from Biſhops, maketh it hard to be proved that there ſhould be any ſuch at all; and whether the making of a rank of Presbyters that have no power of Ordination be not a changing of Scripture order and a ſin? Yet even ſubject Presbyters (made ſince Scripture-time) concurred in ordinations, and do partly to this day.

2. If a Biſhop be deſcribed by his actual ſuperiority over Presbyters, then ſaith the foreſaid Dr. Hammond, there was none in Scripture-times.

3. If a Biſhop be deſcribed by being over a Church compounded of divers Pariſh Churches, (or p. 211Congregations that have Altars) there can none ſuch be proved to be in the world for about two hundred years after Chriſt, (beſides Apoſtles and Itinerants, whoſe Province was indefinite and not a particular Church) not of long after ſaving at Rome and Alexandria. There was none ſuch when Ignatius's Epiſtles were written.

4. But if the chief or only Paſtor of a ſingle Church (that hath unum altare) yea of a City Church, be to be called a Biſhop, then multitudes now called meer Presbyters have been ſuch Biſhops, and have ordained.

And as to a Negative Vote in ordaining, that (if it were proved it ſelf) proveth no diſtinct order or office, but for order-ſake a prerogative in the ſame office. The queſtion is yet undecided even among Schoolmen and Biſhops, whether a Biſhop and Presbyter differ only Grad… (as the foreman from the reſt of the Jury, or a Juſtice of Quorum or a chief Judge or Juſtice, from the reſt) or alſo Ordine or Specie, (as a Juſtice and a Conſtable.) Saith Arch-biſhop Vſher with Biſhop Reignolds and many other Biſhops, Ad ordinem pertinet ordinare; and they are ejuſdem ordinis; which others deny.

§. 22. But not to anticipate my fuller anſwer to this caſe, I briefly anſwer, that Gods Law or Charter giving the Miniſterial power to the duly qualified receiver, no Ordination doth more than to determine (with the peoples conſent) who is the qualified receiver, and for the ſake of Order, and the Churches notice, to declare his right and ſolemnly inveſt him. And God hath not appropriated this declaring and inveſting power, ſo to their Prelates diſtinct from Presbyters (that I ever found) as that the Church ſhould receive none but of their ordination. What men decree is one thing, and what p. 212God ordaineth is another. Where an order is ſetled by men according to Gods allowance and general rules, there the people ſhould caeteris paribus receive him that is moſt regularly commended to them. But if they receive one leſs regularly ſent them, if he want nothing neceſſary to the Being of the office, he is their Paſtor who is ſo received by them. When Juſtices of the Peace did marry the people in England, the Marriage was valid before God, as truly as when the Clergy did it. The ſame is a ſufficient deſignation of the Recipient perſon in ſome times, places and circumſtances, which is not at others. And when the Perſon is but Determined of and conſented to, Gods word authorizeth him.

§. 23. VIII. The anſwer to the ſeventh queſtion ſerveth to the eighth: They were true Biſhops whom the Presbyters made at Alexandria; and thoſe in the North of England who (as Beda ſaith) were made by Scots Presbyters.

§. 24. IX. He may be a true Biſhop or Presbyter that in caſes of neceſſity hath no Ordination at all: (much more he that is ordained but by Presbyters) The proof lyeth in theſe things ſet together.

1. As is ſaid, Gods Law or charter giveth the right or power to the duly qualified, determined and choſen perſon: But in caſes of neceſſity a qualified perſon may be determined of and choſen without any Ordination: Therefore he may have the right or authority without.

2. Such neceſſity there may be in ſeveral caſes: As 1. If by good books men be Converted among Infidels where no Biſhop or Ordained Miniſter can p. 213be had: They muſt not therefore forbear Church-aſſemblies and publick worſhipping God, and baptizing.

2. In caſe that many Chriſtians be baniſhed or caſt upon forraign lands where no Miniſter is to be had.

3. In caſe that perſecutors baniſh or deſtroy all ordained men, and will ſuffer no other to come among them, or them to fetch ordination.

4. In caſe that all the Biſhops or Ordainers turn either hereticks or tyrants, and will ordain none but on ſome ſinful terms.

5. In caſe that men living under Biſhops do forge Orders and pretend that they are ordained when they are not, and the people know it not: Their acts now are of full authority or validity to the innocent people, though God will condemn the pretender for his ſin. This caſe I have oft known my ſelf, and in my youth lived under ſuch as was after diſcovered. And the opponents themſelves here confeſs that Preſumption may ſerve turn to the people, when they cannot detect it. And indeed few people in England know any otherwiſe than by preſumption that their Biſhops or Paſtors are ordained. And if it were true that Presbyters Ordination were null, yet when the ordained after great ſtudy believeth it valid, and the people cannot know the contrary, here is a Preſumed title both to the ordained and the people; that is, valid adminiſtrations and receptions without ordination.

§. 25. 2. And indeed the like caſes prove it by parity of reaſon.

Ordination to the Miniſtry is but like Coronation to a King, or publick marriage to Conſenters, or like liſting and the ſacramentum militare to a Souldier, or like publick authorizing to a Phyſicion, a p. 214School maſter, &c. and not all ſo much as baptizing to make a Chriſtian: But an hereditary or Elected King, is a King before his Coronation; and marriage privately contracted and publickly profeſſed, is valid before God before the ſolemnization by a Miniſter, and in caſe of neceſſity without it: And a Souldier may be truly ſuch by contract without Colours or Oaths: And a man may be a Lawful Phyſicion or School-maſter in caſe of neceſſity without a Licenſe or publick authorizing. Yea one may be a Chriſtian before God, yea and before men, that openly profeſſeth and Voweth the Baptiſmal Covenant, though in caſe of neceſſity (when either a Miniſter or Water cannot he had) the waſhing be wanting. And we are not to feign God to make a difference here without proof, or to lay more ſtreſs or an outward act of man and point of order than he doth.

§. 26. 3. And as to the Nature and Uſe of the thing, Order is for the ſake of the thing ordered, and the perſons for whoſe good it is; And therefore not to be ſet againſt them.

§. 27. 4. And Chriſt himſelf hath oft taught us this way of judging: When he bids us, Go learn what this meaneth, I will have mercy and not ſacrifice. And when he oft reproveth Jews and Samaritans for ſtriving about circumſtances, ſetting them againſt ſpiritual worſhipping of God; And when he ſaith, The Sabbath was made for man, and not man for the Sabbath; And Paul when he ſaith, All things are yours, whether Paul or Apollos, and Let all be done to Edification. All which tell us that the End is a certain Canon to the means, and to be preferred; and that Morals muſt be preferred before Rituals, and Rituals never ſet againſt them. And methinks they ſhould be of this mind that deny the Scripture to p. 215have unchangeably fixed all Rituals; and yet confeſs that Morals are fixedly determined.

§. 28. 5. And even Popes have been taken for Popes upon Election before Conſecration: And Arch-biſhops with us have no ſuperiours to Conſecrate them, but ſuch Inferiours as promiſe them obedience at their own Conſecration.

§. 29. X. To the tenth queſtion, There be ſome called Eraſtians who hold the King to be ſo mixta perſona like Melchizedeck, as that he is alſo the chief Prieſt, and hath the chief power of Ordination, and that he might adminiſter the Sacraments if he would, and that his Appointment is an Ordination, which the people are bound by reception of the perſon to conſent to. There are others that think that though the inveſting act muſt be performed by a Biſhop, yet he is bound by the Kings choice and command to do it, as a Miniſter of God and the King. But as I never ſaw either of theſe well proved, ſo very few comparatively receive them, and therefore they will never unite the Churches. And Chriſts giving the power of the Keys himſelf to the Apoſtles and their Succeſſours in the Miniſtry, ſeemeth to me to contradict them. Sure I am that Chriſts Church hath not thus been founded or edified: And yet Magiſtrates have a great and honourable part even in the Government of the Church, I ſpeak not for all thoſe Popiſh Councils and Canons which nullifie all Ordinations of Biſhops either choſen or preſented by Civil Rulers or Great men that are Secular; nor of thoſe that pronounce even a Pope an Uſurper that is ſo introduced: But of the Councils and practice of the ſounder ages that were ſtill againſt this.

p. 2162. However if Clergy and people were proved to be bound to Conſent to whomſoever the Prince ſhall chooſe, yet till they do conſent, he is no Biſhop to them: You may (could that be proved) prove them culpable for not conſenting, but not prove him their Biſhop; as the Scripture, and all Church cuſtome and Canons and Reaſon ſhew.

§. 30. XI. To the eleventh caſe I anſwer, That the Prieſts or people ſin who diſobey a lawful command of the King (and not otherwiſe.) But ſin or not ſin, it nullifieth not the Ordination or Prieſthood, meerly that it is againſt the will of the Prince. All the Biſhops and Prieſts in the world (or moſt) were made againſt the will of Princes for three hundred years: And Chriſt gave the Keyes to other hands.

§. 31. XII. and XIII. To the twelfth and thirteenth caſes I anſwer together, If a heretick whoſe denyal of an eſſential of Chriſtianity is notorious and maketh him equal to an Apoſtate, ordain, his Act is null as without all authority; And the mans Prieſthood or Epiſcopacy is null, if he have not a ſufficient cauſe and proof of it beſides or without this: The ſame I ſay of one excommunicate for ſuch a cauſe.

But if the Hereſie be only a ſchiſm or ſome lower errour conſiſtent with Chriſtianity and Prieſthood, or the excommunication only on ſuch a cauſe, then the ordination (in ſenſu paſſivo) is not null, meerly on that account that it was done by ſuch a heretick or excommunicate man (As is commonly agreed on).

But yet if this Biſhop or Presbyter be ordained by a heretick or excommunicate man of a lower order, p. 217to this or that particular Church, caeteris paribus the people may ſee reaſon to refuſe him; and conſent to another that hath a better ordination; (unleſs in a Church ſo corrupted that the Ordainers and Excommunicators authority is not to be regarded and help up, (which hath too oft faln out.) But regularly none ought to ordain a man to any Church before the election or conſent of the flock, though it may ſerve ad eſſe officii, if the conſent come after.

But if three Biſhops ordain one man to be Biſhop of ſuch a Church, and three others ordain another to the ſame, that is the true Biſhop quoad eſſe, which the Church to which he is ordained doth accept, by their conſent before or after. Yea though it were the worſer party of Biſhops that ordained that man.

§. 32. As to the point of ſucceſſive-right-ordination uninterrupted from the Apoſtles, I hope afterward in due place to prove, that to the Church univerſal ſuch there hath been de facto in all the neceſſary parts: But that to any particular Church, or any individual perſons miniſtry, ſuch uninterrupted courſe of ordination in being, notice or proof, is utterly unneceſſary: and that the Papacy hath no ſuch to ſhew.

§. 33. To conclude, To the Being of the true Relation of a Biſhop or Presbyter, is neceſſary only, 1. The Subject, which is a Qualified Chriſtian man, ſufficiently notified and offered. 2. The Fundamentum Relationis, Chriſts Law or Charter giving him his power and obliging him to his work. 3. The mutual conſent of Paſtor and flock in the Relation to a particular Church, is partly Diſpoſitio ſubjecti, and partly as it is Gods means, a modus fundandi or conditio tituli. 4. The Terminus of one ordained to p. 218the gathering of Churches ſine titulo or not to any particular Church, is objectively firſt men unconverted to be called, and next men converted to be edified: and as Effects, the work to be done and the good to be done by it. And in thoſe ordained to particular Churches, it is the work and the effect on them. 5. The Correlate is, 1. Chriſt to whom we are related as his Miniſters, as the efficient of our office; 2. The people to whom we are related as the end; and that 1. we are Miniſters to the world to be converted, 2. To the Univerſal Church to be edified, 3. and moſtly to particular Churches to be guided. 6. The Relatum then is, ſuch a perſon Authorized and obliged to Teach, Worſhip and Rule under Chriſt the Prophet, Prieſt and King of the Church the foreſaid flocks or Chriſtians to the foreſaid ends.

§. 34. II. So much for what is neceſſary to the Being of the ſacred office: Now what is neceſſary to the well being. And indeed, though the Eſſential Unity of the Church lye not upon this, yet the Peace and Concord of it doth, and that ſo much as that no other means without this will attain it: And the want of what is neceſſary ad bene eſſe in the Miniſtry and Biſhops, is it that hath cauſed the common calamities.

§. 35. And I. Nothing is more wanting hereto than better qualifications in the perſons: 1. That there be a ſtrong wit, and good acquired gifts of knowledge, and a ſtrong and lively faith from Divine illumination, and good acquaintance with the Oracles of God: A Paſtor or Teacher ſhould not only know the eſſentials of Chriſtianity, which every Chriſtian knoweth, but alſo the Integrals and many p. 219Accidents. And both eſſentials and integrals ſhould be known by him by a more clear, diſtinct and orderly underſtanding, not only above the vulgus ſ…delium, (common Chriſtians) but above the better ſort of the flock. And ſome ſtore of natural and common knowledge called Learning is needful hereunto: But eſpecially more illumination, faith and holy wiſdom, and skilfulneſs in matter, ſenc… and method of the word of God.

§. 36. Where Gods Word is not by the Teacher clearly underſtood and firmly believed, and he is not well acquainted with the work of his office, it is not any formalities of Ordination, conſent or Titles that uſe to make up theſe defects as to the ſucceſs. To ſay what God can do, is little to this buſineſs: He can make an Aſs to preach to Balaam: He can work by fools and ignorant men and hereticks: But Scripture and all the common experience of ages aſſureth us that it is not his ordinary way, and that he rarely bleſſeth ſuch with great ſucceſs, but worketh according to the qualifications of the Inſtrument and the Receivers. And let a mans ti…les and ordination be what they will, weak men will do weakly, and ignorant men will do ignorantly, and erring men will do erroneouſly, and the Goſpel will be wronged, the people will be hurt or loſers, and enemies will deride and ſcorn.

§. 37. When Ariſtotle ſaith that Wiſe men are by Nature to Rule, and fools and ignorant perſons to be ruled, he meant not I ſuppoſe that this gave wiſe men formal Power; but that this was the materiae diſpoſitio receptiva; as Gold and Silver are to be the Kings Coyn, but are not ſo quâ talia: ſo only wiſe Chriſtians are receptive matter of Miniſterial power, and the wiſer the better. And when one appeareth to be of eminent wiſdom above all the reſt, caeteris paribus, p. 220the ordainers and people are directed and bound by God to chooſe that man. And what ſcruples ſoever riſe about his Ordination, uſually God worketh by excellent worthy men, and as light cannot be hid, ſo holy wiſdom will be known and valued.

§. 38. 2. But LOVE or HOLINESS is neceſſary ad bene eſſe as well as wiſdom: Heat cauſeth heat: And we have need of ſacred Heat as well as of Light. Love kindleth love: A Paſtor ſhould excel the Flock in Love to God, to Chriſt, to Holineſs, to Gods word and work, and to all the peoples ſouls, and ſhould ſpeak all from the Zeal of Love: As the Nurſes milk ſhould have the warmth of Nature. Cold heartleſs preachers uſually reach not the heart and have but cold… and ſmall ſucceſs. Here alſo God worketh uſually according to the means: And how can he be taken for a ſound Believer of ſo great over-whelming things, as we have to ſpeak of, that ſpeaketh only of them ſleepily and coldly?

§. 39. 3. And as wiſdom and zealous Love, ſo executive Activity, but eſpecially, Taking utterance is neceſſary to the well-being of the ſacred-office, and the ſucceſs. Though it be not the tricks of vain humane art and affectation which muſt do our work, yet is it a free and moving utterance of holy wiſdom, faith and Love. And words are not all: Holy example of living in blameleſneſs, juſtice, humility, ſelf-denyal, meekneſs and patience muſt be our work: And diligence in doing all the good we can. What examples are there this day among us of one or two holy, humble, meek and patient and unwearied labourers, even in a ſilenced, ſuffering and low condition, men of no extraordinary parts, but with ordinary parts of extraordinary labour and patience, p. 221that whole Countreys have cauſe to bleſs God for: I will venture to name three ſuch, 1. Mr. John Eliots in New England, that hath tranſlated all the Bible into that moſt barbarous language, preached to the Indians about forty years, and gathered divers Churches among them. (And verily I would the Jeſuites had never done worſe work than what they did (with ſeveral Fryars) in Congo, China, Japan, &c. which is their greateſt honour.) 2. Mr. John Dury, I hear yet living, who hath theſe fifty years or near been employed in reconciling the Lutheran and Calviniſt Proteſtants, not without ſucceſs, as Helmſtadt, Breme, Haſſia and other places know; Though much more might have been expected if the wars of Princes and the obſtinacy of contentious Divines had not hindred. 3. Our Mr. Thomas Gouge, an ejected ſilenced Miniſter, who hath ſet up about fourſcore Schools in Wales, for thouſands of Scholars, given away many thouſand books to them, relieved many poor honeſt ejected Miniſters, got the Bible, the Practice of Piety, the Whole Duty of Man printed in Welſh, and viſiteth the Counties there (though aged) once a year.

Gods work muſt be done as our trade and buſineſs and not on the by, as taking up the place and time which mens fleſhly and worldly intereſt and work can ſpare.

Had the Church ſuch men enow as I have deſcribed, and as ſome have been (ſuch as Cyprian, Nazianzene, Baſil, Chryſoſtom, Atticus, Proclus, Hierom, Auguſtine, Ambroſe, Martin, Salvian, &c. and ſuch as Melancthon, Bucholtzer, Bucer, Phagius, Muſculus, Martyr, Calvin, Beza, Vrſine, Olevian, Paraeus, Camero, Placeus, Molineus, Dallaeus, Blondel, Chamier, Sadeel, Le Blank, &c. and ſuch as we have had many in England, Jewel, Grindal, Field, Reignolds, Vſher, p. 222Morton, Hall, Davenant, Chillingworth, Hilderſham, Dod, Ball, Bradſhaw, Gataker, &c. and ſuch as yet through Gods great mercy we have many, (I ſay had the world enow ſuch as theſe, the light would ſcatter the diſmal darkneſs, and they would carry on Chriſts intereſt in the Churches, againſt the oppoſition of Uſurpers, hereticks and contenders: For even a few ſuch have broke through armies of Philiſtines to fetch men the ſacred waters of life. And it is not ſcruples and quarrels about their ordinations or ſuch like as would fruſtrate their endeavours.

§. 40. II. It is greatly needful to the well-being of the Miniſtry and the ſucceſs, that Doctrine be kept ſound: And therefore, 1. That the Chriſtian ſimplicity be retained, and many ſubtile and curious deciſions be not made neceſſary: A few great, neceſſary certain truths, are eaſilier preſerved than multitudes of uncertain controverted niceties.

2. It is needful that ſuch as are ordained Miniſters, be tryed men, of ſound underſtanding in that which they muſt teach and do, and therefore that both the ordainers and the hearers try them. This account of their underſtanding is better than the impoſing of humane forms upon them for ſubſcription: Not but that Teachers ſhould know more than the flock, that is, than the eſſentials; nor that I preſume to condemn all the Churches that impoſe their Confeſſions to be ſubſcribed in their own and not in Scripture-words, while they keep only to neceſſary certain things: But I ſhall afterward prove, that this way, though tolerable, is not beſt, but unneceſſary and dangerous, 1. the Scripture affording us apt words enow to form our Confeſſions in, which are paſt Controverſie; 2. and there being p. 223no probability of bounding mens Impoſitions of this kind, when once they ſet upon this way; 3. and moſt Confeſſions of that nature now extant having ſome needleſs words which other Churches or good Chriſtians do diſſent from: 4. And the ancient Creeds underſtood (which the ordainers muſt try) and the old Catechiſtical Verities being ſufficient to this uſe. 5. And there being means of reſtraining men from preaching and vending hereſies which are more ſafe and congruous.

3. I add therefore that a certain Confeſſion containing the certaineſt and needfulleſt Integrals of Religion ſhould or may well be drawn up as a Law, forbidding all upon meet penalties to preach or ſpeak againſt them; without any ſubſcribing, promiſing or profeſſing. 4. And upon proof of the violating of ſuch a Law, and preaching againſt ſuch articles it is ſufficient that both the Church and the Chriſtian Magiſtrate in their ſeveral ways may judge them, and by juſt penalties correct them (of which more after in due place.) For it is very hard ſo to form long Confeſſions (beyond the old Creeds, Lords Prayer, Decalogue, and the General belief of Scripture) and this not in Scripture-terms, which ſhall not have ſome words, which ſound and honeſt Miniſters cannot aſſent to, (without lying, which they will not do): But to ſilence many words which yet we conceive true, and forbear ſpeaking againſt ſome things which yet he cannot profeſs aſſent to, there are very few ſober men but will do. And an errour never ſpoken or written hurts not others, nor is to be judged being not known; Non apparere here is as non eſſe. And if it be vended, the perſon may be judged as well as if he had ſworn, ſubſcribed or promiſed. And they that will tell us yet what evil may befall ſecret whiſpering errours without p. 224out ſuch oaths, ſubſcriptions or promiſes, do by this over-doing dangerouſly undo; and leſt man ſhould be man and the Church imperfect, on pretence of avoiding a poſſible unavoidable hurt, they will ſet up knaves that will ſay any thing, ſhut out honeſt men, and neceſſitate diviſions, confuſions and perſecutions, where they can never ſtop on this ſide baniſhing or killing, or continued impriſoning multitudes of faithful men, and never the more attain their ends. Sound doctrine may be kept up as far as is to be hoped, by the aforeſaid means.

§. 41. III. It is greatly needful to the well-being of Miniſtry and Church that Gods publick worſhip and Sacraments be kept pure. Not that any thing done by man will be void of imperfection, but that it be ſuch as is acceptable to God, honourable to Religion, and profitable and ſuitable to the flock, and to good men.

To which end, 1. Chriſtian ſimplicity here alſo is neceſſary; That it be not corrupted or clogged with things uncertain, needleſs, curious, nor yet much defective, not confuſed, diſorderly, much leſs erroneous, ſuperſtitious, ludicrous, undecent, falſe or prophane.

2. It is needful that men to be ordained be tryed and known to be ſuch as can ſpeak to God and men without ſuch unſufferable miſ-performance.

3. And that they be reſponſible to the Church and Magiſtrate for what they ſay and do.

Of Liturgies I am to ſpeak in the third Part: Only here 4. I add that fit words, and ſpiritual life, are the body and ſoul of worſhip, and one muſt not be pleaded againſt another, nor any by Formality mortifie holy worſhip and turn it into a Carkaſs or a lifeleſs p. 225image; Nor yet on pretence of ſpirituality condemned the frequent uſe of the ſame words (commonly called Forms) whether prepared by the ſpeaker who beſt knoweth what he needeth, or agreed on by the Churches in fit caſes and meaſures, for greater Concord.

§. 42. IV. It is needful to the well-being of the Miniſtry and Churches that all Paſtors in their places be not only allowed to uſe Chriſts true Diſcipline, but that it be expected and really done in every Church; and that this Diſcipline be neither caſt aſide, nor corrupted and turned into malignant war againſt the good, nor into tyranny and uſurpation.

§. 43. What this Diſcipline is, is opened before: It is deſcribed by Chriſt in Matth. 18. If thy brother treſpaſs againſt thee, tell him his fault between thee and him, If he hear thee thou haſt won thy brother. If he hear thee not, take with thee two or three: If he hear not them, tell the Church: If he hear not the Church, let him be to thee as a Heathen or a publican] Serious convincing admonition muſt be uſed (with due patience) to bring a ſinner to repentance. And more publick admonition after private; And the perſon ſentenced unfit for Chriſtian Communion, when refuſing all he ſheweth himſelf utterly impenitent. And he muſt be reconciled, abſolved and received when he giveth the Church juſt proof of his true repentance.

§. 44. 1. It is a great corruption of this Diſcipline, when it is exerciſed by Lay-Chancellors or other Lay-men, to whom the Keyes of the Church-Government were never committed by Chriſt.

§. 45. 2. It is a great corruption when it is done only by an officer of another ſpecies than Chriſt ever inſtituted.

p. 226§. 46. 3. It is an uſurpation and corruption when it is done by the Paſtor of ſome other Church, and not by the proper Paſtor of the Church where the ſinner liveth. Such is Papal Uſurpation, when the Biſhop of Rome will be judge in London.

§. 47. 4. Eſpecially when ſuch a pretender liveth far from the place, where perſons and actions are not half known, and that only by great charge and travel. When the Paſtor and people of the preſent Church may eaſily know all, and it belongeth to them, who are executively either to communicate with him or avoid him, which diſtant ſtrangers have no opportunity or occaſion to do, further than by declared conſent.

§. 48. 5. It is a heinous corruption of it to Excommunicate men in a prophane worldly manner, without wiſe, ſerious, patient endeavours to apply Gods word to the ſinners caſe and conſcience, to bring him to true repentance and amendment.

§. 49. 6. And it is yet more heinous abuſe, to excommunicate the faithful, for a fearful avoiding ſin in ſome impoſed Oath, Covenant, Profeſſion, promiſe, ſubſcription, or unneceſſary Ceremony or Form; and eſpecially withal to retain in Church-Communion multitudes of Infidels, Adulterers, Fornicators, Perjured perſons, drunkards, railers, ſlanderers, oppreſſours, hereticks, ſcorners at piety, &c. And it's yet worſe to caſt out men for not ſubſcribing to ſome lye, falſe doctrine or wicked thing, or for refuſing down right heinous ſin. And yet worſe is it, to make Diſcipline an engine to dethrone Kings and embroile, confound or ſubdue Kingdoms, and enſlave the earth.

§. 50. The lower firſt degrees of Church-Government, which is but doctrinally to teach men and reprove them, all Paſtors muſt uſe, or they omit p. 227the eſſential work of their office. But the full proſecution of it to excommunication or publick repentance is rather needful to the Well-being than to the Being of the Churches and Miniſtry: eſpecially when the Chriſtian-Magiſtrate doth his part. No doubt but the Magiſtrate may admoniſh a ſinner, and command him to make publick Confeſſion in the Church, and may ſhame the impenitent, and forbid familiarity with him, yea and Church-Communion when the caſe is notorious or judged by the Paſtor: But it is the Paſtors office to judge of his crime, impenitence, and repentance, in order to excommunication and abſolution; and herein the Magiſtrate is not to take on him the Paſtors work, but to command the Paſtor and people to do their duties.

§. 51. III. So much of the neceſſaries to the Being and Well being of the Miniſtry. As to the exerciſe, it may be gathered from what is ſaid. There is further neceſſary to it: 1. Natural ability, poſſibility, liberty and opportunity; and the peoples acceptance, conſent and reception. 2. And as to the Well-being and ſucceſs, 1. The great diligence and skill of the Miniſter; 2. The forwardneſs and teachableneſs and zeal and concord of the flock; 3. The Concord of the Miniſters and Neighbour Paſtors; 4. And the countenance and encouragement of faithful Magiſtrates will much promote it.