An Answer to Two Treatises of John Can, Chapter 1 · Section 6
SECTION 6.
CAN. Neceſſ. of Separation, Pag. 37.
IF the calling and office of their biſhops be (as the Nonconformiſts ſay it is) of the earth, falſe, divelliſh Antichriſtian, &c. than it followes, that the calling and office of the whole Ministery must neceſſarily be of the ſame nature, qualities and condition, to wit of the earth falſe, divelliſh, and Antichriſtian, &c. which is wholly derived from it, which receives, J ſay, and takes it life and being of it only, and no where elſe, For if their Biſhops have not a right power in themſelves, then can they not transferre it to another, As the law ſaith, Nemo poteſt plus juris transferre in ahum, Regul. juris. 79.quam ſibi competere dignoſcatur, No man can give more to another, than he hath himſelfe. If Corah, Dathan, and Abitam, when they uſurped the prieſthood and government of the Church, ſhould (by that falſe power which they aſſumed) have ordained ſome of the people unto the Priests office, no doubt all the Iſraelites which feared God, would have judged their place and ſtanding unlawfull, becauſe they which made them had no commiſſion from God ſo to doe. The caſe of their Miniſtery is just ſo.
ANSWER.
IF ſome things of men bee mixed with that which is of God, as the holy Sacraments with humane rites, and humane pompe and glory, with the Miniſtery that is from above, a prudent Chriſtian muſt ſeparate one from another, and not caſt away what is of God as a nullitie, fruitleſſe, unprofitable, defiled, becauſe ſomewhat humane is annexed to them. Accidentall defects or ſuperfluities, in, or about the Miniſtery, doe not deſtroy the nature and ſubſtance of the Miniſtery.
In the office and calling of Biſhops, two things are to be conſidered.
1 The ſubſtance of their office and Miniſtery whereunto they are ſeparated, to wit, to preach the Goſpell, diſpenſe the Sacraments and adminiſter the diſcipline of Jeſus Chriſt; Hieron. in epiſt. ad Tit. ca. 1. & ad Evag. epiſt. 2. Bilſon chr. part. 2. pag. 318, 319. Calv. tract. deneceſ. reform. eccleſ. Calvin. inſtit. l. 4, c. 4. ſect, 1.2, 4, 15. Zanch. in 4. praeteptum to…, 732, 733. Forb. Irenic, l. 2, prop, 7, 8, 9, 10.and this is of God.
2 The ſuperioritie they take or challenge over their brethren, which makes not a difference or nullitie in the ſubſtance of their miniſtery; and this is of men. All Miniſters of the Goſpell are ſtewards of Jeſus Chriſt, ſet apart to doe his worke, wherein if any one ſhall challenge more than of right appertaineth unto him; or doe ought out of pride, partialitie, ſiniſter affection, tyrannie or ſedition: or receiveth ſuch authoritie to himſelfe alone, as belongeth not to his place and office, or is common to many; in that he is blameworthy: but thereupon his Miniſtery or miniſteriall acts done by him, are not made voide and of none effect.
Thus the Church of England, The inſtitution of a Chriſtian man c. of the Sacram. of Orders. Ievvel apol. def. par. 2. c. 3. div. 1, 5 &c. 9. div. 1. in 1 Tim. 3. in 1 Tim. hom. 11 Qu. ex utro que Teſtamento ca. 100.at leaſt the prime maintainers of Religion, againſt the Papiſts have taught, That there is little or no difference betwixt a Biſhop and a Preſbyter: to which purpoſe Iewell cites many paſſages out of the Ancient Fathers; as of Ambroſe, there is one Ordination of a Biſhop and a Presbyter: Chryſ. betwixt a Biſhop and a Presbyter there is almoſt no difference. Aug. what is a Biſhop, but the firſt or chiefe Presbyter. And both Conformiſts and Non-confor…iſts agree in this, that miniſters rightly qualified with gifts, and preaching the doctrine of ſalvation purely, bee the Miniſters of Ieſus Chriſt, whether ordayned by Biſhops or the Elderſhip. Forb. Iren. l. 2. c. 11 prop. Carleton de Eccl. c. 11. p: 283.284. D. Field of the Church lib. 3. c. 39 T. C. repl. 1. p. 82. There being great reſemblance between the Popedome and Archbiſhop, I meane having regard to the bare functions, without reſpecting the Doctrine good or bad, which they uphold, there is yet great difference betweene the perſons which execute them. P. Lombard l. 4. ſen. dist. 24. Capreol. in 4. ſent. diſt. 2. qu. 1. Epiſcopatus non est alius diſtinctus ordo a ſacerdotio, Bonavent. in 4 ſent. diſt. 24. art. 2. qu. 3. Th. Aqui. 3. ſuppl qu. 40. art. 5.They that hold Biſhops by Divine right greater than Presbyters, and that the power of Ordination belongeth unto them, doe yet acknowledge Ordination, given by the Elderſhip to be true, by the judgement of the Catholike Church. And they that maintaine the equalitie of Biſhops and Presbyters by the Word of God, deny not thoſe Miniſters to be of God, who teach ſound doctrine, and feed the flocke of God committed to their charge, though they received Ordination from Biſhops.
The learned among the Papiſts themſelves freely confeſſe, that that wherein a Biſhop excelleth a Presbyter, is not a diſtinct and higher order or power of order, but a kind of dignity or office and employment only. Epiſcopacy is not another order diſtinct from the Prieſt-hood, ſaith Capreolus. No Prelate hath more concerning Sacramentall power, or of order, than ſimple Prieſts. So Armachanus. As concerning Sacerdotall order, Armach. l. 11. Dom. a Soto l. 10. de juſt. & jure q. 1. art. 2. & de 4. dist. 24, q. 2 art 3 Darand. in 4, ſent. diſt. 24, qu 5. Staple. relect. contr. 2 qu. 3, art. 3. Bellar. de Cler. l. 1. c 11, ſ. 14. cuſan. concord. l. 2. c. 13.and things that pertaine to order, they are equall. Thus Bellarmine himſelfe. Although a Biſhop and Presbyter are diſtinguiſhed, yet as concerning Sacrifice they exerciſe the ſame miniſtery, and therefore they make one order and not two. Cuſanus goeth further. All Biſhops and haply alſo Presbyters are of equall power in reſpect of juriſdiction, although not of execution: which executive exerciſe is ſhut up and reſtrayned by certaine poſitive Lawes. And Iohannes de Pariſijs, de potoſt. Regal. & Papal. ca. 10. Some ſay a Presbyter hath the ſame power in his Pariſh, that a Biſhop hath in his Dioceſſe. From which their confeſſion it will evidently follow that Miniſters ordained by Presbyters, to whom the care and government of the Church belongeth are true Miniſters.In Alexandria and all Aegypt, the Preſbyters gave Ordination, vvhen a Biſhop vvas not preſent, as Auguſtine & Ambroſe both confeſſe. Ambr: ad Eph. c, 4, August. Queſt, Nov, & vet. 4, 101, Concil. Nicen, can. 4, Concil. Arelatenſ. 2. c. 5. Con Affris. can, 16 Bellar. de Eccl. l, 4, c. 8, ſ. Ex quo. Gratian Decr: diſt. 23 c. 8, Theodoret hiſt lib. 5, c. 23. Socrates hist. lib, 4, c. 35, Gr. Johan. Major, in 4 ſent: dist, 25, qu. 3 inter oper: Gerſon: Pariſ: 1606 p. 681 Greg: 1, lib. 12, ep. 31. indict 7. Bedal, 1, c, 27. Gratian. 1, par: diſt. 93, ca, 24, & dist. 95, can: 5. Gratian: par. 2, c, 9 qu, 2, c. Lugdunenſ: Calvin: Juſtit: l, 4 c, 2, ſ. 11. Chamier panſtr: Tom, 2, l, 16 cap. 4, S. 9. Iun: animad: in Bel de cleric. c, 14, not. 2, &c, 3, not. 59, Chamier: Ibid: c. 6, ſ. 11. Sed Catholici negaut conſquentiā, & ſciunt poſſe illa omnia extare in media haereſi, & inter Apoſtatas: Quod ſi noſtri negari incipient Apostatae, cur Fararius, cur ejus Mecaenas, Jacobus Davius nunc Cardinalis, non renunciarunt Baptiſmo apud nos (quos ille diſputat apoſtaſiam feciſſe) recepto: & non juſſerunt ſe denuo ting?? Author. imperfect. oper. in Mat. hom. 49. Omnia haes, quae ſunt proprie Christi inberitate, habent & haereſes illae inſchiſmate: ſimiliter Eccleſias, ſimiliter & ipſas Scripturas Diviras: ſimiliter Epiſcopos, cateroſ que ordines Clericorum: ſimiliter Euchariſtiam, & caetera omnia, &c.
And hereof the grounds and reaſons are evident. For on the one ſide it appeareth, the Ancient Church did not hold her Conſtitutions to be abſolutely eſſentiall to the calling of a Miniſter or to the ſemper eſſe thereof, as if the omiſſion or nonobſervation thereof did make them no Miniſters. Biſhops by the Ancient Conſtitutions of the Church were to be ordained by three other Biſhops neere adjoyning: But inſtances there be manefeſt, that the Church hath diſpenſed with theſe Canons. Pelagius the firſt (as Anaſtaſius writeth in vitâ Pelagij) was conſecrated of two Biſhops only. Iohannes de Peruſio, & Bomu de Ferentino, & Anareas Preſbyter de Oſtio, Evagrius Biſhop was conſecrated of Paulinus onelyonly. Moſes refuſing to bee ordained of Lucius was created Biſhop of them who were baniſhed into the mountaines. The Biſhops of France only Dionyſius ordained. It is an humane conſtitution, ſaith Iohannes Major, that a Biſhop ſhould be ordayned of three, invented for ſolemnity, not as abſolutely neceſſary. Preſbyters or Elders were ordained by the Biſhop. The reſt of the Presbyters then preſent laying on their hands. But ſeeing Biſhops were greater than Presbyters, rather by the Cuſtome of the Church, than by divine inſtitution, this was not ſimply required to the eſſence of ordination; but according to the Cuſtome and Eccleſiaſticall Ordinances. The Chorepiſcopi alſo who were nothing but Presbyters, were allowed to ordaine by the leave of the Biſhop.
And on the other ſide, if they bee not lawfull Miniſters who receive their Ordination from Biſhops, the Churches of God throughout the world, have beene deſtitute of lawfull Miniſters for the ſpace of this foureteene or fifteene hundred yeares, which the Non-conformiſts will never affirme. As Rome it ſelfe is a Church, as the Church is oppoſed to Turkes, and Infidels, and as Heretickes, ſpecially they whoſe opinions are not in ſpecie (as they ſay) pernicious, CAN Stay. § 2. pag. 11.are the Church: So in Rome and amongſt Heretickes, ſo much truth of Miniſtery is found, as the acts they doe are not voyd altogether and of none effect.
The doctrine of the Nicolaitaus (which was, that adultery and fornication were no ſinnes, and that men might communicate with the ſacrifices of Idolaters in their Idol Temples. Iren. l. 1. c. 27. Epiphan. 1. Tom. 1.) Was not (you ſay) in the judgment of the Churches at Pergamus & Thyatira eſteemed as a thing that might not be born withal. If Pergamus and Thyatyra, ſo grievouſly corrupted were true Churches, The receiving of Ordination from the hands of a Biſhop doth not ſo leaven the Miniſtery as to make a nullity thereof, or make it unlawfull for others to joyn therewith in the worſhip of God.
A Biſhop ordained per ſaltum, P. Aureolus in 4. Sent. diſt. 24, art. 2 Capreolus diſt: 25 art, 2. Cuſan. concord: cathol. lib. 1. cap, 4. Membrum ſuo officio non contentum, ſed cupicus prae ripere alienum, conturbat corporis ordinem totum, &c. ſic ſingulorum ornamenta non ſunt alijs congrua, ſed unumquod que requirit ſua, & abijcit aliena. Gratian. dist. 89, cap. 1. They that hold the Office of Biſhops to be of GOD, do hold, that the Church ceaſeth not to be a Church, in which this degree is not to be found.that never had the Ordination of a Preſbyter, can neither conſecrate and adminiſter the Sacrament of the Lords Supper, nor ordaine a Preſbyter, himſelfe being none, nor doe any act peculiarly appertaining to Presbyters. Ordination therefore is reſerved to the Biſhop, not in reſpect of ſuperiority in degree of miniſtery above his brethren, for if he be no Presbyter he cannot make Presbyters, but for order ſake and to prevent Schiſm and diviſion, being for ſubſtance of the ſame order and Conſecration with them. If one member in the body challenge to it ſelfe that office which belongeth to many, it breeds ſome diſorder and confuſion, but makes not a nullity of that which is done.
Succeſſion in the Apoſtles Doctrine is an eſſentiall and unchangeable note of the Church, which whereſoever it is found, doth argue truth of miniſtery in that ſociety, for the Preaching of the Word and adminiſtration of the Sacraments, to draw men to internall Communion. For that particular Church is the true Church of Chriſt which retayneth unity with the Catholickes, ſc. the unity of the head, the unity of the body, the unity of Doctrine, and unity of the Spirit. Iohan. Major l. 2. hiſt de geſt: Scotor. cap. 2. ſcribit, Scotos per ſacerdotes & Monachos ſine Epiſcopis in fide eruditos eſſe uſ que ad An. Dom. 429. adeo ut Eccleſia ſcotitae pluſquam: 230 annos floruerit abſ que regimine Epiſcopali, Nam Religionem Chriſtianam ſuſcepit Scotiae An. Dom. 203. ficu… conſentiunt Historic… omnes Ameſ. Bel enerv. tom 2. de Eccleſ. Forb: Iren. lib, 2. cap. 11, prop. 10. Bilſon perpetuall Church Government Epiſtle to the Reader. I have alwayes had before mine eyes, the moſt of them are Brethren for the truths ſake, &c A. W. Anſvver to late popiſh Articles page 73. Iun animadv. in Bel cont. 5, l. 1. cap. 3. The right and povver of giving Ordination to the Miniſters of the Church, belongeth primarily & vvholly to Chriſt, vvho communicateth the ſame vvith his Bride the Church. Both the Bridegroome for his part, and the Bride for her part, have delivered this povver of Ordination to the Presbytery jure divino, afterward the Presbytery conferred jure humano this power upon them, who were ſpecially called Biſhops, &c.Aerius was called an Heretike in the time of Epiphanius, not for his opinion, but for his ſeparation which he made together with it. For ſo the Fathers of the firſt Conſtantinopolitane Councell, Can. 6. which in the booke of Canons is 169. Haereticos autem dicimus eos qui olim ab Eccleſia abdicati ſunt, & qui poſtea a nobis anathemati foreign: praeter hos autem & qui ſe ſanam quidem fidem profiteri foreign ſubaſſumunt, ſegregaverunt autem ſeſe & adverſus Canonicos noſtros Epiſcopos congregationem faciunt.
Howſoever therefore the Non-conformiſts diſſent from others touching the Office and calling of Biſhops: as it is eſteemed a degree of miniſtery above Paſtors and Miniſters of the whole Dioceſſe, who leave the care of Preaching to particular flockes, unto others, and challenge that as peculiar to themſelves which is common to others, or properly belongeth to many: yet they never denyed the word Preached by them that profeſſe the intire faith, and the Sacraments adminiſtred by them, to be the true effectuall Ordinances of Ieſus Chriſt. And moſt that approve the calling of Biſhops, deny not that there may be a Presbytery, but that a Presbytery is ſo fit for a Monarchy, being of opinion, that the forme of government is left to the diſcretion of every Church. And both ſides profeſſe, that there is not any difference betwixt them, which may either deprive them of ſalvation by the death of CHRIST, or barre them from living brotherly and Chriſtianly as members of one and the ſame Church.
It is a rule, you ſay. That no man can give more to another than hee hath himſelfe. But this rule of Law is unskilfully applyed, or elſe while you diſpute againſt one falſe miniſtery you ſet up another, or deſtroy the miniſtery altogether. For the community of the faithfull have not power to preach the Word, or adminiſter the Sacraments, and hee that derives his authority from them, which they have not to give, is no true Miniſter. If they be falſe Miniſters, who derive their authority from them that have it not, then they that derive it from the Church as the Primitive and immediate ſubject muſt goe in that number. For the Church hath not that authority, and ſhe cannot give what ſhee hath not. Bellar. de Sacram. I. 1. ca. 26. Huſſilae ordinationes ſacerdetum a Romano pontifice petere conſueverant. Hier. in Dialog. adverſ. Luciferian. Luciferiani admittebant baptiſma collatum ab hereticis, ſed non ordinationem. Bel. ubi ſupra. Iohan 12. a Leone 8. antipapa ſchiſmatico ordinatos dicere compulit, pater meus nihil habuit ſibi, nihil mihi dedit. Nic. 1. Ep. 1. Si execrabilis uti que & non and bilis, ſinon audibilis inefficax. Euſeb. hist. l. 7. c. 2, 3, 4, 8, & H…rm. Conf. conf. Behem. art. 12. de Bapt. Grat. par. 2, c, 1. q. 1 c. 30.31, 32, 33 &c 40, 46, 47. Bel. de facr. l. 1, c, 26, & de Eccl. l. 3. c, 9. §. Reſp. igitur. Iun. animadv. Contr. 4, l, 3, c, 9. not. 1.1. Greg. Naz. orat. 40 Sint duo annuli, alter aureus, alter ſerreus Cal. Inſtit. l. 4. c. 15 ſ. 16. & Antidot. concil. Trid. ad can. 12.The Claſſis or Preſbytery (you will ſay) hath no authority to ordaine a Miniſter, which is to adminiſter in another congregation, and hee that derives his authoritie from them that have it not to give, is no true Miniſter. If the people and guides of the Church both conſent, they have no authoritie to call or conſecrate an unlearned, covetous, profane, hereticall Miniſter, and he that derives authority from them that have it not to give, is no Miniſter, and that which is done by him is of no validity, his prayers are not heard, the Sacraments adminiſtred by him are not ſeale of the covenants or internall communion with Chriſt or his faithfull people. A falſe Church or miniſtery hath no power to call and ordaine a Miniſter or to give him power to preach the pardon of ſinnes, or diſpenſe the ſeales of grace; and the authority granted by them that have it not is a meere blanke. Theſe and ſuch like are the proper conſequences of this rule miſapplyed; All which no fort of Chriſtians ever admitted as ſound and true. The Papiſts are very forward to challenge the reformed Churches as no true Churches, becauſe they have no true Miniſters, but ſuch as were ordained by Heretickes or are fallen into hereſie. And yet when they have ſpent their breath they dare not deny, but baptiſme adminiſtred by Heretickes who hold intyre the forme of Baptiſme, is true, and ſo the Lords Supper and ordination likewiſe: For the impiety of the Miniſter cannot pollute the purity of divine myſteries, neither ſhall they be ineffectuall to the children of God, although diſpenſed by Iudas the Traytor. Heretickes have not (ſaith Bellarmine) the remiſſion of ſinnes formally; but they have it miniſterially, as a ſervant who hath not one farthing of his owne, may carry many thouſands of his Maſters to ſome other man. In things naturall and artificiall the effect is not like to the inſtrument, but to the principall cauſe; as heate is the inſtrument of fire, though it have not the ſubſtantiall forme of fire, and the baptiſme which is adminiſtred, and the word which is preached of wicked men, is not the baptiſm or word of wicked men, but of Chriſt. Anatolius was conſecrated of Dioſcorus, Felix of the Arians. See Gratian: decret. cap. 1. qu. 1. cap. 32.33, 34, 35, 36. 37, 47.
Every Miniſter of the Goſpell derives his authority, gifts and office immediately from Ieſus Chriſt; the Church, people, patron, Presbytery or Biſhop are only Stewards to ſet him in Office, whom the Lord hath deſigned; Aug. Conſeſs. art. 8. Gratian. diſt. 19. can. 8. Cuſan. concord. Cathol. lib. 1. cap. 5. Ex quo nunc apparet ad ſalutem membrorum Eccleſiae, fictos in exercitu exiſtentes, effectualiter miniſtrare Bilſon Chriſtian ſub j. part 3. p. 102. AARON was called to that office not by Moſes, but by God Himſelfe, though hee vvere annointed by Moſes hands, Heb. 5. Cath. Conſ. p. 130. Yates model. of Divinity, page 257. Maſon: Succeſſ. of Biſhops, publiſhed by authority a…. 1614.wherein if any one or all of them ſhall challenge more than of right appertaineth to them, or doe ought out of partiality ſeditiouſly, tyrannically or diſorderly, in ſo doing they deſerve blame, but that which is done is not in every reſpect voyd, and of none effect, as it hath beene ſhewed at large. The power of miniſtration is received from Chriſt and not derived from men either formally or vertually, for they have it not to give: but the deſignation of the perſon, is by m…n miniſterially or inſtrumentally.
Can. Neceſ. of Separat. Pag. 38.
The Conformiſts keepe much better to their grounds than the other doe. For they profeſſe downe right that their miniſtery is from the Church of Rome, ſo that if the Popiſh Biſhops, Prieſts and Deacons be good, theirs bee good alſo, they being from them. Now no doubt theſe men doe well perceive that their miniſtery cannot poſſibly be juſtified unleſſe it bee by this way of diſpute. In this reſpect their judgment and practice is one, and ſo farre they are to bee commended, and I verily thinke, that if they were ſure that the miniſtery brought into the Land by the Prelates from Rome is falſe and Antichriſtian, as the Nonconformists affirme it to be, that many of them would not hereafter ever have any ſpirituall communion with it. Truely it would make a man admire if he ſhould underſtandingly compare together the writings of theſe two companies, touching a Church miniſtery. For in their opinious about it, they are as contrary each to other, as light to darkeneſſe, Chriſt to Belial, righteouſneſſe to unrighteouſneſſe, notwithſtanding though ſo different in judgement, yea they will communicate together in one miniſtery; but one of theſe againſt knowledge offend ſurely, let them look well to it. For to him that knoweth to doe good and doth it not, to him it is ſinne, that is, his fault is ſo much the more, and propertionably his condemnation ſhall be without repentance.
ANSWER.
Inſtead of ſound arguments, wee have here your raſh and unadviſed cenſure, the one of theſe (you ſay) againſt knowledge offend ſurely.
But what evidence can you bring to juſtifie this condemnatorie ſentence? or how can you reconcile your ſelfe unto your ſelfe herein? CAN Neceſſ. of ſeparat. page 30. Auguſt. de civ. Dei lib. 5. c. 17. Nihil est loquacius vanitate, quae non ideo poteſt quod van tas; quia ſi volue it, plus etiam clamare poteſt quam veretas.Here you tell us, the Conformiſts many of them at leaſt offend not againſt their Conſcience, and formerlie you expreſſe your Charitie to the Non-conformiſts, that although their practice is not ſtrictſie anſwerable to their profeſſion, and therefore doe give juſt occaſion to the Prelates to inſinnate againſt them hypocriticall ends: yet you for your part are other wiſe minded than the Biſhops in this thing, and doe thinke that they doe of Conſcience condemne the ſtate of that Church: but doe not maturely conſider the reſponſive concluſions which follow upon their principles. Theſe were your thoughts then, and what ſhould occaſion this ſudden change? And if you will weigh what you have written, of neceſſity you muſt accuſe your ſelfe of groſſe inconſiderateneſſe in ſaying you know not what, and perverting mens words of all ſorts, or of ſinne againſt Conſcience if you write what you know to be falſe. Conſidering how you deale in both your bookes throughout, I ſcarce know an Author, who hath more need to look home than your ſelfe.
It is true the Conformiſts and Non-conformiſts have written on both ſides one againſt the other in matters of Church Government and Ceremonies, (and perhaps with bitterneſſe more than beſeemeth) wherein alwayes the forwardeſt men have not been of the greateſt judgment or beſt moderation: And therefore every thing that is written muſt not be interprered as the judgment of all, or moſt of either ſide, but as the private opinion of the pen-man; which falleth out in all controverſies amongſt all ſorts. But whatſoever outcry you make of contrarieties, there is no point of that weight and moment, controverted betwixt them, as might juſtly hinder communion together in the Ordinances of Religion. If their contention had broken forth to ſuch an head, they might have beene anſwered more juſtly, the one or both ſides, to offend of furie, if not againſt conſcience.
The Conformiſts (you ſay) keepe much better to their grounds than the other doe, Calfeh. againſt Mar. cap. 1. pag. 21. b. Somebuild timber, and hey, and ſtubble, yet muſt vvee not take the hope of Gods mercy from ſuch evill car penters, as lay ſo rotten a covering upon ſo ſure a building, whereas othervviſe, they offending in triſtes, be ſound enough in other matters, and ſtick to Chriſt the only ſubſtantiall and true foundation.for they conſeſſe down right that their Miniſterie is from the Church of Rome. It ſeemeth, you did neither much care, nor enquire what they profeſſe, elſe you might have ſeene, they ſay and profeſſe in this point as the others doe. The Conformiſts (I uſe that word becauſe you are pleaſed ſo to ſpeake) maintaine againſt the Papiſts, that the firſt Biſhops who laboured reformation in this kingdome, did receive their ordination from Romiſh Biſhops, and had ſuch calling as was to be found in that Church. But doe they only acknowledge ſo much? was not this evermore received for a truth in the ancient Church, that ordination received from heretikes, not erring in the maine fundamentall truths directly, was true and effectuall? Doe not all reformed Churches which have ſeparated from the abominations of Rome profeſſe that the firſt reformers amongſt them received ſome ordinary calling in the Church of Rome, which remained in that time of the viſible Church corrupted? For ſome of them were Biſhops, ſome Prieſts and Doctors approved of the Vniverſities, and ordinarie Churches: many of them preached, the Goſpell and adminiſtred the Sacraments before excommunication or perſecution raiſed by the Adverfaries, in that they were ſent unto, or ſet over ſeverall Churches or congregations, in which they ought to execute their office or miniſtration, therein they received commandement to preach the Goſpel. If men that ſent them did mix anything elſe to their calling, they muſt be obedient to divine inſtitution, not to humane addition. So being after an ordinary manner ſent of God ſingularly, they were extraordinarily ſtirred up of him to promote and ſet forward his kingdome. Rivet. Cathol. Orthe. tract. 2. q 8. ſ. 3, Belthaz Lydias no. in diſp. Tabari. c. 11. Whit, de ecc. q. 5. c. 6. Bucer. Siquid boni fuit in ſucceſſione, vocatione ordinatione Eccleſia, jum cum primos noſtros doctores. Deminus excitavit, id totum in illis ſi fuiſſe dixerimus, quid cantra obycient po…lificit? Num exim cedo vel. Judaei, vel Turcae, vel Barbari, ac prophans homines de reformanda Eccleſia prim verba facere, ac non potius viri graviſsimi doctiſsimi que Eccleſia paſſoris?Thus Luther, Hus Wickliffe and others were called both ordinarilie and extraordinarilie: an ordinary calling they received in a corrupt Church, and extraordinarily they were ſtirred up to fulfill the Miniſterie they had received, according to the commandement of God, and not after the traditions of men.
It is generally received for a truth at this day, that Baptiſme adminiſtred by heretikes, who erre not in the maine fundamentall truths of Baptiſme, In the ordination of biſhops it is ſaid, Interrogamus te, ſi omnem prudentiam tuam quantum tua capax eſt, natura divinae ſcripturae ſenſibus accommoder evolueris, vis ea quae ex divinis ſcripturis intelligis, plebem cui ordinanduses & verbis docere & exemplis Accipe Euangeſi…? vade & praedica populo tibi comm…ſſoor deny not the eſſentiall forme of Baptiſme, is true for ſubſtance. And if Baptiſme be true and muſt bee reverenced as Gods ordinance deſerveth, there is ſome truth of Miniſterie amongſt them. They that thinke the baſeſt of Rome, will acknowledge the Baptiſme adminiſtred by Prieſts and Jeſuites to bee true for ſubſtance. And if the Baptiſme of God may bee received or derived from their Miniſterie, it is no abſurditie to affirme, that the firſt ſeekers of reformation derived authoritie from God to preach the Word and adminiſter the Sacraments by their Miniſterie, or by them, as Stewards uſed of God to ſet them in office. The differences which they put betweene Baptiſme and the Miniſterie are to no purpoſe at all to the point in hand. For let them diſſer in what they will, herein they agree, that in what ſocietie ſoever, the truth of Baptiſme is to bee found, therein is ſome truth of Miniſterie to bee found, though marvellous corrupt and polluted.
The calling of the Pope and his adherents is earthly, falſe, and divelliſh, as they ſtand in relation to him. But ſo is not the calling of every one that was ſet in office by them in every reſpect. For ſome things might bee of men, and ſome things were of God. For they derived their authoritie from God, and not from them, and therefore though the qualitie of the proper calling of Prieſts and Jeſuites bee earthly and carnall, it is not neceſſarie the calling that others receive by them, but from God, ſhould be of the ſame nature, qualitie or condition. And though that calling amongſt the Papiſts was whole corrupt, yet not whollie, becauſe that which is inſtituted by God, Calfeh. art. 4, pag. 105. Chry. This is my ſacrifice to preach the Goſpell, my ſvvord is the Goſpell. CAN Neceſ. of Separ. p. 233.is not made void by the corruptions of men, The Miniſtery of Prieſts conſidered in the Maſſe (if I may ſo ſpeak) is corrupt and rotten, as they are ordained to offer ſacrifices propitratorie for the quick and dead, it is the miniſterie of the papall apoſtacie and not Chriſts, but as they are ordained to preach the Goſpell and to baptize, ſo we cannot ſay their miniſterie is not of Chriſt at all, or that it is a meere nullitie. If you had conſidered this diſtinction adviſedly you would have beene more ſparing in your cenſure, or at leaſt given ſome weighty reaſons of your affirmation. But it is eaſier to blow away an argument with big words, than to untie the knot in due order. Azor. inſtit. Moral. l. 2. c. 19. Ameſ. Bell. enervat. tom. 2. ca. 2. de vocal miniſt. p. 80. Sadeel. de…eg…. vocat. Miniſt pag. 64. Extraordinaritie dicitur duobus modis, aut enim de iis intelligetur qui ita ab ordine vero ac legitime diſcedunt, ut ordinem ipſum violenr. &c. aut extraordinarium dicitur cum amore ſolito eoque corrupto, ita receditur, ut ad verum ordinem qui interruptus fuerat, redeatu: Quod quidem primis neſtris docto thus uſa veniſſe agnoſcimus. CAN Stay. ſect. 2, p. 51.The papiſts themſelves teach, In Epiſcopo haeretico manere poteſtatem conferendi ordines, quia id facit nomine, inſtitutione & authoritate Chriſti, ideoque ab haereticis Epiſcopis ordinatos, & ad Eccleſiam redeuntes, non iterum ordinari. Aliqui etiam tenent hariticos Epiſcopos poteſtatem quoque juriſdictionis non amittere.
If the Nonconformiſts hold any thing extraordinarie in the calling of theſe prime reformers and ſervants of God, it is not abſolutely but in ſome reſpect only. And the ſame is affirmed by Conformiſts alſo. Extraordinariam dicimur quorundam ordinariorum Miniſtrorum vocationem, eo tantum ſenſu quo Sacerdotes pontificii quaedam ab ipſis Jeſuitis dicuntur legitimo jure extraordinario: And a little after, Sic eo nomine tantum vocatur, quia recedit in aliqua parte ab ordine jam depravato, ut poſſit illum reſtaurare.
Compare therefore what they have written together, and you ſhall finde nothing which might hinder their communion in the worſhip of God. You ſay the Scriptures approve not, of rending away from true Churches, for any corruption: I uſe the word (any) becauſe ſo long as we acknowledge the Church to be true (whatſoever her ſins are) a ſeparation from all communion with it, is utterly unlawfull. But whatſoever the Conformiſts or Nonconformiſts have written one againſt another in this point of the Miniſterie, they never denied the nature and eſſence of a true church to bee found among us, and therefore cannot bee thought to offend againſt conſcience, in that they hold communion together, in that which is good, and of God.