chosen by the Church and therefore seems not sufficient to inferr a necessary perpetual rule of such election especially other passages shewing the Constituting or Ordaining of Elders without mentioning of any such election as Tit. 1.5 1 Tim. 5.22 And though the original and use of the word were from the custom mentioned and did in popular Elections signifie Election by suffrages yet as in other words so in this use hath enlarged its sense apples it to other creating than by such suffrage as is manifest by the use of it even in the same book Acts· 10.41 where the Apostle are termed Witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen before of God who did not choose by suffrages of others and by Dr. Hammond in his Annot. on Act. 14.23 is shewed to be used in like manner in Philo Judaeus and other Authors besides Christians as the same with Electing Ordaining or Constituting without Suffrages of others and must be so understood in this very place because none are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch out their hand but Paul and Barnabas and it is said they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be well translated any other than Ordaining by laying on their hands on the Elders not by bare stretching out or lifting up their hands as was wont to be in Suffrages and it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for them manifestly distinguishing the Disciples from the Electors or Ordainers by stretching out or laying on of hands So that this place doth not prove Power solely delegated to a particular Church instituted for the electing of their own Officers and therefore if all were true which is added by this Author These men as it s known have no such authority pretend not to it have it in derision come barely with a presentation from a Patron and Ordination Institution and Induction from a Lord-Bishop things forraign to the Scripture and impose themselves upon the people whether they will or no. Yet they may be Ministers of the Gospel and heard as such notwithstanding this Argument Yet I add that it will be hard for this Author to prove that the Parish Churches in England are not particular Instituted Churches of Christ or that the Ministers are imposed on the People whether they will or no the contrary is true of many places especially in London concerning the Incumbents and Lecturers Nor is the Ordination of a lord-Lord-Bishop such a forraign thing to the Scripture as this Author would insinuate the Bishop not Ordaining without other Elders joyning with him and giving him no other authority than to Preach the word of God and to Minister the holy Sacraments in the Congregation where he shall be lawfully appointed thereunto To shut up the Answer to this Argument As the Text Joh. 10.16 is abused by Hart to prove the Bishop of Rome to be the Supreme Pastor of the Church of Christ as Dr. Rainold sheweth in his Conference Ch. 6 divis 1. it being meant only of the Lord Christ and the Quakers abuse Joh. 10.12 to cry down Preachers as Hirelings because they receive Wages though it be according to Christs own determination Luke 10.7 the Lords Ordinance I Cor. 9.14 St. Pauls practice sometime 2 Cor. 11.8 and his Precept Gal. 6.6 and his Approbation 1 Tim. 5.17 18. The word Hireling Joh. 10.12 being not used as making it a sin for a Minister to receive hire but to distinguish Christ from other Shepherds who was not as Hirelings whose Sheep are not their own but was a singular Pastor owner of the Sheep of whom he was Pastor and those abuse Joh. 10.5 who urge it against the hearing of any Preachers but those of their own Church or way calling them Strangers whereas the strangers there are such as were Usurpers of Christs Office and were enemies to the Sheep not feeding them but perverting them So this Author abuseâ—â— John 10.1 9. by saying the present Ministers of England are Thieves and Robbers because they come not into their Ministry by the door that is by any authority to them from Christ that is not by election of a particular Instituted Church when this is but from an expression in a parable in which is not the scope or Doctrin intended by it and therefore not argumentative and neither is it certain that the door v. 1. is the same with the door v. 9. nor if it were is the door that whereby there is entrance into the Ministery but the Church nor the entrance by right election of others but by the persons true faith nor is the not entring in by the door brought as the reason or form denominating them Thieves and Robbers but only as some description of them from a concomitant nor are any meant there to be Thieves and Robbers who do direct to Christ or receive him for defect of regular calling but such only as obtruded themselves as the Messiah on the people with intent to make a prey of them Sect. 4. The present Ministers may be heard as Gifted Brethren There is yet more of the like stuff 2. Saith he 'T is not lawful to hear them as Gifted Brethren 1. The most of them are not Gifted Brethren Nor 2. Brethren being Canonical Drunkards Swearers Gamesters c. Answ. That any of them are such it is to be bewailed and in a Christian way the persons that are guilty are to be rebuked Levit. 19.17 not to be thus charged in Print in a Book vented in the dark tending not to amend them but to make them odious even with them that are too much inclined to censuring and reviling of those that dissent from them or are of an opposite party But how it appears that the most of the present Ministers of England are such as he stigmatizeth them I know not and I hope it is not true However if it were so it proves not that others better qualified might not be heard nor that these men may not bethren yea if he follow St. Pauls rule 2 Thess. 3.15 alledged a little after he is not to account them as enemies but to admonish them as Brethren and were all this and more true yet they might be heard preach the Gospel as Brethren Gifted as Judas was to be heard though declared by Christ to be a Devil Joh. 6.70 But what saith he of the rest 3. The best of them cannot by Saints in respect of Gospel Communion be so accounted For 1. There was never any giving up of our selves each to other according to the Will of God and Primitive example whence such a Brotherhood doth result Answ. By Saints I doubt not he means such as are members of a particular Instituted Church Congregational distinct from Parish Churches either under Episcopal or Presbyterial Government For such only are accounted Saints by him as give up themselves each to other according to the Will of God and Primitive example and by Gospel Communion no doubt he means hearing of them preach praying with
virtue of a power derived from him Answ. If by teachings of Antichrist be meant the teachings of the present Doctrin of the Church of Rome according to the Trent Council wherein they dissent from Protestants and the power derived from him be meant of the Englâ—sh Bishops Ordination it is denied that the Preachers of England derive their power from Antichrist Pope or Church of Rome and I say that it is meer impudency to say they do who renounce the Popes authority by solemn Oath and separate from the Church of Rome and are persecuted condemned and put to death where the Pope hath power even because they disclaim the Pope and his Doctrin Yet if any should act by virtue of Ordination from the Pope as doubtless many did before the Reformation such as Wickliffe and many others and yet not teach his Doctrin he might be heard teaching the Gospel and in such a case the consequence were not valid and therefore in this sense it may be denied that because it is unlawful to attend upon the teachings of Antichrist therefore upon the teachings of such as act by virtue of a power derived from him 3. Saith he Christ calls and solemnly charges his upon the penalty of most dreadful Judgments to separate from every thing of Antichrist Rev. 18.4 14.9 10 11. Answ. It is true Rev. 18.4 we read thus And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Which may be understood of a local departure fâ—om Babylon or Rome when her judgment of Destruction from the Kings of the earth draws nigh but if it be extended further to a departure by forsaking communion with her in Worship and leaving the subjection which was yielded to her in her Government yet is it not understood of every Doctrin the Pope teacheth not of the Bible or Apostles Creed or any Doctrin or Service agreeable to these nor of relinquishing every Rite and Usage though undue and illegitimate which is observed by them but the Fornication that is Idolatry Heresie and other wickedness mentioned v. 3. Chap. 17.2 Revel 14.9 10. it is said If any man worship the Beast and his image and receive his mark in his forehead or in his hand the same shall drink of the wine of the wrath of God By the Beast and his image are meant some Empire or State which promotes Idolatry Some conceive it meant of the Pagan Emperors Others and those both more and more accurate Commentators among the Protestants understand by them the Roman Papacy and Latin Empire the worshiping of which is undoubtedly the acknowledging of its power and subjection to their Idolatrous Decrees and Edicts The receiving his mark in the forehead or the hand is allusively to the use of marking Slaves in the forehead and Souldiers in the hand to profess themselves servants to the Popes and ready to fight for them which Mr. Brightman makes to be in the Roman Clergy their indelible character in Ordination in the Emperors their Oath of Protection of the Popes in the Common people their assuming the names of Papists and Roman Catholiques Mr. Mede more exactly in his Comment on Rev. 13.18 thus To receive the mark of the name of the Beast is to subject himself to his authority and to acknowledge him to be his Lord but to receive the number is to imbrace his impiety derived unto him from the Dragon to wit the Idolatry of the Latins whence that happily will not be unworthy consideration although no man can receive the mark of the name of the Beast or be subject to his authority but together also he must receive his number that is be must needs be Partaker of his impiety yet it may be that one may admit the number or impiety of the Beast but yet refuse the mark or name That which now long since is true of the Greeks which doth evince that the worship of the Beast and his Image and receiving his mark in his forehead or in his hand is not retaining of every usage of the Papists no not though it be Corrupt and Superstitious as many zealous persons against Popery but superficially viewing the text conceive much less such customs as are not superstitious in their use but acknowledging the universal Monarchy of the Popes and adoring Images the Host Reliques Crosses invocations of Saints and such like impieties which the present Ministers of England do profess to abhorr and therefore it is without cause that they are charged with receiving the maâ—k of the Beast and people are affrighted with the penalty of the dreadful Judgments Rev. 14.10 unless they separate from them and their Ministry as a thing of Antichrist 4. Saith he There is not a command in the Scripture enioyning Saints to take heed of being deceived to try the Spirits because many Antichrists are gone abroad into the World but is an abundant demonstration of the truth of this Assertion Answ. I grant it if the Assertion were they that act in the holy things as acknowledging the Power teaching the Doctrin owning the Calling of him that is truly Antichrist are not to be heard but to be separated from But being understood of other things which the Separatists call Antichristian it is not true nor proved by the commands in Scripture which forbid only to reject Antichristian Doctrin and Worship not every thing said by any without proof to be a thing of Antichrist The Baptism given in Popery is not by all Separatists rejected as Antichristian there is less reason to call the Ministry of England a thing of Antichrist 5. Saith he The institution of Officers of his own by Christ to be continued in the way appointed by him to the end of the World Ephes. 4.11 Answ. It is true that Christ when he went up into heaven gave gifts to men some Apostles and some Prophets and some Evangelists and some Pastors and Teachers and that some of these are to be continued to the end of the World and in that way he hath appointed But that there is any particular way of Election Ordination and Mission of ordinary Pastors and Teachers in those words appears not nor how the major is proved those that act in the holy things of God by vertue of an Antichristian so called not proved Power Office or Calling are not to be heard but separated from I discern not unless this be the Argument Christ hath appointed these therefore no other are to be heard but to be seperated from which overthrows the hearing of and communion with gifted Brethren whom he would have heard for they are no Officers of Christs institution 6. Saith he That there is not one promise of a blessing in the whole Scripture upon persons attending on such a Ministry with innumerable things of the like tendency and import that might be produced if needful are such a basis upon which the truth of the major
pretenders hereunto have done If the second let one iota be produced from the Scripture of the Institution of such an Headship with the conditions annexed thereunto and we shall be so far from denying of it that we shall cheerfully pay whatever respect homage or duty by the Laws of God or Man may righteously be expected from us But this will not we humbly conceive in hast be performed and that because 1. The Scripture makes mention of no other Head in and over the Church but Christ Ephes. 1.22 5.23 29 2 Cor. 11.2 2. If there be any other Head he must either be within or without the Church The latter will not be affirmed Christ had not sure so little respect unto his flock as to appoint Wolves and Lions to be their Governours and Guides in matters Ecclesiastical nor can the former for all in the Church are Brethren have no dominion over each others Faith or Conscience Luke 22.25 3. If any other be Head of the Church but Christ then is the Church the Body of some others besides Christ but this is absurd and false not to say impious and blasphemous 4. There was no Head of the Church in the Apostles dayes but Christ. 5. If any be Head of the Church beside Christ they either have their Headship from an Original Right seated in themselves or by donation from Christ. To assert the first were no less then blasphemy if the second let them shew when and where and how they came to be invested in such a right and this Controversie will be at an end 6. He that is asserted in Scripture to be the Head of the Church is said to govern feed and nourish it to eternall life is her Spouse and Husband 2 Cor. 11.2 In which sense none of the Sons of men one or other can be the Head thereof and yet of any other Head the Scripture is wholly silent But of this matter thus far It cannot by any sober person be denied but an owning of a visible Head over the Church having power of making and giving forth Laws with respect to Worship such an Headship not being of the institution of Christ must needs be a denial of his Soveraign Authority and Power Answ. This Author in this Argument seems to me to hide his meaning as they say the Fish Saepia doth by casting out some black colour whereby the water is infected and she not discerned A Headship over the Church besides Christ's he makes the present Ministers to acknowledge in some of the sons of men but who they are he means what the Headship is and how it is opposite to Christs Kingly and Prophetical Office is not plainly expressed nor in what Subscription Oath or Conformity they own and submit to it Headship is a Metaphor and sometime notes Origination vital influence direction or guidance superiority power authority or government which may be in many things No Minister I think gives such a Headship to any of the sons of men as to Christ over his whole Body either so as to derive their being members having their faith or eternal life or dominion over their Consciences or Sovereign power authority to rule or dispose of soul or body as Christ hath And that which the Bishop of Rome claims over the Universal Church is utterly disclaimed by the present Ministers The Headship which is made a denial of Christs Headship ascribed by the present Ministers to some person on Earth is expressed in various phrases A Headship in and over his Church to act in the Holy things of God a Dominion and Soveraignty over the Subjects of Christs Kingdom with respect to Worship a visible head over the Church having power of making and giving forth Laws with respect to Worship which it 's said they own by conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads and Governours of the Church thâ—y own an Headship that is not in all things subordinate to Christ having a a Law making and Law-giving power touching Institutions of Worship that never came into his heart Headship over the Church to make Laws introduce Constitutions of their own framing in matters relating to Worship This can be conceived to be ascribed by the present Ministers to no other than the Bishops or Convocation or the King whose Supremacy in Causes Spiritual or Ecclesiastical seems to be that Headship here meant by the answer to the second Objection What Headship is ascribed to the Bishops or Convocation in making Laws or Constitutions about Worship to wit the accidentals thereof undetermined in order to the orderly decent performance of it to edification by the present Ministers hath been examined all along in the answer to this Book specially to the 4. and 5. Chapters Sect. 3. and as yet no such Headship is proved by this Author to be ascribed by the present Ministers as amounts to a denial of the Prophetical and Kingly Offices of Christ that the taking of the Oath of the Kings Supremacie or submission to his Edicts about matters of Worship is not owning such a Headship is further to be cleared And first I deny his major That those who acknowledge another Head over the Church beside Christ by acknowledging the King as Supream Governour in Causes Ecclesiastical or Spiritual as the Oath of Supremacy is proved by me in my Book of the Serious Consideration of the Oath of the Kings Supremacy ought to be understood particularly that he or with him the Bishops or Convocation may make Laws or Constitutions in the accidentals of Worship undetermined in Scripture observing the rules of Order Decency Edification deny Christs Prophetical and Kingly Office and to the proofs of it I answer This Author doth most injuriously suppose the power and authority asserted to the King of England in the Oath of Supremacie to make Laws or Canons about the Worship of God with the Counsel of a Synod or Convocation or Parliament is making another King besides Christ over his Church For there is no such thing acknowledged thereby which is proper to Christ to wit to be the universal Monarch of the whole Church to prescribe what Faith or Worship shall be given to God to be Infallible Interpreter of Gods Will and the Supreme Judge and Lawgiver who is able to save and to destroy or which is arrogated by the Popes of Rome and thus acknowledged by Hart the Jesuite in his Conference with Dr. John Rainold in the Tower of London ch 1. div 2. in these words The power which we mean to the Pope by this title of the Supream Head is that the Government of the whole Church of Christ throughout the World doth depend of him in him doth lye the power of judging and determining all causes of Faith of ruling Councils as President and ratifying their Decrees of Ordering and Confirming Bishops and Pastors of deciding Causes brought him by Appeals from all the coasts of the Earth of reconciling any
is this First those Ministers that in their Names Offices Admission into their Offices are not to be found in the Scripture are not Ministers of Christ act not by vertue of an Authority Office Power Calling received from him Secondly Those Ministers that in their Names Office Admission into their Office are at a perfect agreement with the Ministers of Antichrist such are the Popish Priests acknowledged to be by those with whom we have to do are not the Ministers of Christ have not received any Power Office or Calling from him to act in the holy things of God But such as hath been abundantly demonstrated are the present Ministers of England therefore these have received no Power Office or Calling from Christ and so are Antichristian Quod erat demonstrandum Answ. Of these particulars the three first are granted and avouched as not Popish but justifiable and agreeable to Orthodox antiquity To the fifth I return the same answer that Arch-Bishop Whitgift gave Surely if those things which were good in the Popes Pontifical and either contained in the Scripture or well used before in the ancient Church or well prescribed by General Councils be also in our Pontifical our Pontifical is never the worse for having of them for if the thing it self be good and profitable it forceth not from whom it was taken or of whom it was used so that now it be rightly used But it is most false and untrue that the Book of Ordering Ministers and Deacons c now used is word for word drawn out of the Popes Pontifical being almost in no point correspondent to the same as you might have seen if you had compared them together But ignorance and rashness drives you into many errours To the sixth though the English Prelates avouch not the Opinions of the Popish Writers of giving grace ex opere operato by the Sacrament of Orders as they call it of the indelible character imprinted by the laying on of hands of the Prelates with such other of their errours as wherein they over-magnifie the power they have in their imposition of hands yet they plead that they do use the words Joh. 20.22 23. in the Ordination of Priests without blasphemy or absurdity Archbishop Whitgift in his Answer to the Admonition p. 49. of the Edition 1572. in 40. To use these words Receive the Holy Ghost in Ordering of Ministers which Christ himself used in appointing his Apostles is no more ridiculous and blasphemous than it is to use the words that he used in the Supper But it is blasphemy thus outragiously to speak of the words of Christ. The Bishop by speaking these words doth not take upon him to give the Holy Ghost no more than he doth to remit sins when he pronounceth the remission of sins but by speaking these words of Christ Receive the Holy Ghost Whose sins soever ye remit they are remitted c. he doth shew the principal duty of a Minister and assureth him of the assistance of Gods Holy Spirit if he labour in the same accordingly Mr. Richard Hooker Eccl. Polit. l. 5. sect 77. The Holy Ghost may be used to signifie not the person alone but the gifts of the Holy Ghost and the very power and authority which is given men in the Church to be Ministers of Holy things is contained within the number of those gifts whereof the Holy Ghost is Author and therefore he which giveth this power may say without absurdity or folly Receive the Holy Ghost such power as the Spirit of Christ hath endued his Church withal See Edward Stilling fleets Irenicum part 2. c. 6. p. 231. Bradshaw against Fr. Johnson p. 65. of Gatakers Rejoynder to Can. Though in their Ordination of Ministers the Bishops use as a Ceremonial speech to say Receive the Holy Ghost and therein peradventure offer some force to the Scripture unto which they allude yet they disclaim all actual power and authority of giving the person or gifts of the Holy Ghost unto men Besides I add sith the laying on of hands is together with the designation of the person a sign of prayer as Mat. 19.13 Mark 10.16 and in Confirmation and the Apostles use Acts 8.15 and in Ordination Acts 13.3 those words may be used prayer-wise and freed from exception Whereto perhaps that makes which Dr. Field l. 5. of the Church ch 56 hath The Council of Carthage 4. Canon 3. provideth that in the Ordination of a Presbyter the Bishop holding his hand on his head and blessing him all the Presbyters that are present shall hold their hands by the hand of the Bishop and the person Ordained kneeling joyns in prayer for the Blessing So Dr. Sparks conceived it might be understood ch 15. of Unity and Uniformity Ecclesiast disc of the French Reformed Churches art 8. ch 1. The Ordained shall kneel when they impose their hands on him To the seventh Ordination is not alwayes at a Cathedral and may be before the Congregation to whom the person is to be Priest To the eighth That it is not alwayes so nor when so Popish See before in Answer to the Preface sect 22. and to chap. 2. sect 3. To the nineth To offer a persons self for Ordination may be no evil but in some cases a duty 1 Tim. 3.1 Isa. 6.8 Giving money for Letters of Ordination is no simony but only wages to the Register for his writing as when the Register was paid for writing and sealing the Instrument signifying the person to be an approved Preacher Against any Bishops taking money for Ordition and the Registers exacting overmuch provision is made Canon 135 Eccl 1. Jac. and even in the Council of Trent Sess. 21. Decr. de reformatione c. 1. To the tenth The Priests of England are not to be Ordained without some title according to Cannon 33. even the Trent Council ubi supra c. 2. hath made some provision about it It is necessary that some bâ— Ordained though they have not a fixed flock to attend upon Ministers are necessary for Armies Navies and sundry occasions which continue but for a while Even the Synod of Dort made some Orders about such and the New-England Elders that imploy Ministers to teach the Native salvage people do justifie the Ordaining to Office without a flock to attend upon unless they would have them imployed without Ordination which were incongruous to the Holy Ghosts direction Act 13.2 If Itinerant Preachers should have Approbation they should have Ordination To the eleventh subscription is required by the 36. Canon to three Articles about the Kings Supremacy the Books of Common-prayer and Ordination and the 39. Articles of Religion at Ordination the Priest promiseth obedience to his Ordinary to follow with a glad mind and will his godly admonitions and submit himself to his godly judgment by the late Act unfained Assent and Consent is further required but none of these by Oath the Oath of Canonical Obedience is only required at Institutions into Benefices and is
Kingdom of Christ and the real owners of his Authority and Power Answ. That Bishops or Presbyters should be chosen by the common Suffrage of the Church of Christ in each City or Parish or select Congregation I find not to be the appointment of Christ in the Scriptures alledged or any other the impertinency of the Allegations to this purpose is shewed before Chap. 2. Sect. 3. In this Chap. Sect. 6. besides what is said in answer to the Preface Sect. 7.22 the only text not before considered Acts 9.26 27. and 16.17 if it were alledged were altogether impertinent there being no election of St. Paul but to be an Apostle and that by Christ not the Church on whom Ananias laid hands at the appointment of Christ only That he might receive his sight and be filled with the Holy Ghost and to remove the fear of him and non credence of his being a Disciple Barnabas and no other we read of took him and brought him to the Apostles declaring how Christ had converted him Which are altogether impertinent to prove election of Ministers by the common Suffrage of the Church and Ordination thereupon to be the appointment of Christ. It is granted before in the answer to the Preface Sect. 22. that there are relations in antiquity of the election of Bishops by the people which could be no other way then in times of Persecution when the Emperors were Infidels yet withal that even then things grew into such heats that sometimes the Emperor was fain to interpose for quietness and after when Wealth and Power by favour of Christian Emperours were added to Bishops sometimes bloody frayes and other evils made that Election so turbulent that it was found necessary to put it into the hands of fewer until the investiture of Bishops being wrested from the Emperours the Popes seized on it leaving the election of the inferior Clergy unto the Bishops or Patrons that had endowed the Ministers with Estates except in cases reserved to his Romans But where the Reformation is with the consent of Princes much of the power usurped by Popes is recovered by them in other places the people either chuse or consent to the election which being made the whole essence of the Ministerial Call by Congregational men and by Divine Right their opinion is opposed by the London Ministers in their Jus Divinum Ministerii Evangelici Printed 1654. Chap. 8 9. Nevertheless the Testimonies produced by this Author are not fully to his purpose those out of Clements his Epistle are not home the former speaks of constituting and appointing Ministers after the Apostles by other famous and discreet men as it is in Burtons English translation of that Epistle with the good liking and consent of all the Church which is less then Election constituting their Call The other contains only a voluntary offer to prevent breaches which is nothing to the asserting of a power in them rightly seated if it were such it would be more then this Author I think would yield that upon the command of the multitude a Minister is to relinquish his place The words of Luther Bullinger and perhaps the rest of the Protestants whose words are not set down meant no more than the not obtruding Ministers on the Churches of Christ as the Monks and Popish Bishops did who put on the People Priests unable to Preach the Gospel such as fed themselves and not the flock without choice or consent of the people Which if it be any where practised is unjustifiable as on the other side where people are corrupted with Error or Factiousness or Carnal Relations and Sâ—lf aims or are unskilful to judge of the disposition and abilities of a Minister it is unsafe or rather more dangerous to intrust the Church of Christ though a gathered Congregation with the election of their Minister by Common Suffrage without intervention of some discreet and able Ministers to ratifie or disanul it What Cyprian saith upon the occasion of the lapse of Basilides and Martialis Bishops in Spain of their rejection and the election of Sabinus and Felix was agreeable to the Canons then in use and to the state of those times what he saith of Divine Authority is not rightly proved The Scriptures of the New Testament and Old prove no Divine Institution of a certain way of electing or rejecting Ministers so as that there may not be variation from what he saith was in his time yet it is meet that according to the sayings of Cyprian Lambard Gualter or others respect be had to people that they be heard what they can say for or against their Minister and that he who is criminous or insufficient be not imposed on them to their souls hurt What our Reverend Fathers and Ministers of the Church of England say to these things may be seen in Whitgift's Answer to the first Admonition and Defence of the Answer Tr. 3. p. 170. Bilson of the perpetual Government of Christs Church Chap. 15. Andrews respons ad Bellarm. Apolog. Chap. 13. p. 313. after King James his Premonition Hooker Eccles. Pol. l. 5. sect 80. Field of the Church l. 5. c. 54. If the Prelates do any thing unjustly therein they must give an account to God the Ministers who consent not thereto are not chargeable both may be accounted as Subjects of the Kingdom of Christ and the real owners of his Authority and Power notwithstanding what is objected against them especially if the evil be either from the defect or iniquity of Laws Canons and Customs whereby that redress of Grievances in this kind which even the Prelates have complained of is stopped I confess that the continuance in force of so much of the Popes Canon Law or our Common Law as hinders a godly and able Ministry in every Parish hath been deplored and much endeavour hath been to amend things But the experience that hath been of the difficulty therein even when Congregational men have been most industrious to rectifie things should methinks abate the censures of this Author and rather cause men quietly to wait for a remedy using the benefit of the Ministry we have than by separation and popular election in gathered Congregations make things worse than they are Sect. 8. Prophesying is not opposed by the Ministers But this Author hath not yet done but tells us To these many other institutions of Christ may be added which they subject not to What should I mention 6. That Royal Command of our Soveraign King and Lawgiver which the profound self-philosophically wise but indeed foolish and unlearned Doctors of this day wrest to the countenancing of the disorders and confusion of Antichrist darkness so gross that it may be felt that all things be done decently and in Order 1 Cor. 14.40 viz. that the Saints may Prophesie one by one and ought to admonish exhort and build up one another in their most holy faith Rom. 8.26 and 12.6 1 Cor. 4.17 and 5.4 and 11.23 Ephes. 4.7 11 12. 1
not acknowledged arch-Arch-Bishops over the whole Church as the Pope but in their own Province nor are they termed arch-Arch-Bishops as if other Bishops had their authority from them as the Pope claims but they only have a Primacy or Precedency with some other Prerogatives by that title Nor are they or other Bishops made Lords as Christ over the whole Church or have such dominion ascribed to them over the Church they oversee as is forbidden 1 Pet. 5.3 Luke 22.25 26. and is usurped by Popish Bishops but are Lords only by the Kings Grant as is said before in Answer to Chap. 3. Sect. 5 6. not in the Church of Christ but in the Kingdom and Parliament and therefore this acknowledgement is not contrary to the revelation of Christ there being no contrariety or contradiction unless there were an opposition in the same respect as Logicians determine Christ is said 1 Tim. 6.15 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only Dynasta or Potentate and yet without contrariety or contradiction the Eunuch Acts 8.27 is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dynasta or Potentate as in the reading in the margin of our translation But were there contrariety yet it is not shewed that what is acknowledged is a Law Constitution or Ordinance which do usually determine not what may be but what shall and must be nor that Ministers own it by subscription 2. That men may and ought to be made Ministers only by these Lord-Bishops which is contrary to Heb. 5.4 John 10.1 7. and 13.20 and 14.6 Act. 14.23 with 6.3 5. Answ. It is true it is acknowledged by the present Ministers of England that men may be made Ministers by these Lord-Bishops but not that they may and ought to be made Ministers only by these Lord-Bishops sith Ministers are allowed who are made by Suffragan Bishops who are not Lords and for the Churches Reformed of Foreigners dwelling in England Ministers made by Presbyters only But this is not a Law Constitution or Ordinance to which Ministers subscribe nor if they did is there any contrariety therein to the revelation of Christ. Heb. 5.4 it is said And no man taketh this honour that is of being High-Priest unto himself but he that is called of God as Aaron But this is impertinently alledged being not spoken of the Gospel Ministery but of the Priesthood of the Law and the High-Priest and of his Calling by God immediately and therefore if that which the Ministers acknowledge be proved contrary to the revelation of Christ by this text the making of Mâ—nisters in Congregational Churches by their Eldership is alike contrary sith they are not called of God as Aaron Of the impertinency of John 10.1 7. enough is said before in the Answer to Chap. 2. Sect. 3. Joh. 13.20 He that receiveth whomsoever I send receiveth me is no more contrary to Bishops Ordination than to Presbyters John 14.6 speaks not at all of making Ministers but of the way whereby Christians have access to God Of Acts 14.23 and 6.3 5. enough hath been said in Answer to Chap. 2. Sect. 3. 3. That Prelates their Chancellors and Officers have power from Christ to cast out of the Church of God contrary to Mat. 18.16 17. 1 Cor. 5.4 Answ. That there is a Law Ordinance or Constitution of this to which Ministers subscribe I finde noâ— Of the texts Mat. 18.16 17. 1 Cor. 5.4 enough hath been said in Answer to the Preface Sect. 15. to Chap. 4. Sect. 5. whence the impertinency of the alledging these texts may appear 4. That the Office of Suffragans Deans Canons Petty-Canons Prebendaries Coiristers Organists Archdeacons Commissaries Officials Parsons Vicars and Curates are lawful and necessary to be had in the Church evidently contrary to 1 Cor. 12 18 28. Rom. 12.7 Ephes. 4.11 The Officers instituted by Christ are sufficient for the edification and perfecting of the Saints till they all come unto a perfect man unto the measure of the stature of the fulness of Christ ver 12 13. in what sense the forementioned being not one of them of the institution of Christ may be owned as lawful or necessary without an high contempt of the Wisdom and Soveraignty of Christ cannot by such dull persons as my self he conjectured That any others see them any way useful to the Church of Christ may be imputed to such a sharp-sightedness as was that of Caius Caligula to whom when he enquired of Vitellius whether he saw him not imbracing the Moon 't was answered Solis Domine vobis-diis licet se invicem videre Answ. Where this imagined Law Ordinance or Constitution is or when and how the present Ministers do own acknowledge submit and subscribe to it as this Author suggests is not here shewed by him nor do I know where to finde it Oâ— the Office of so many of these as are ordained Presbyters or Priests as the term is in the English Liturgy enough hath been said in answering the 3 Chapter Sect. 3 5. c. that though their names are various yet their Office is the same with some of those who are of Christ 1 Cor. 12.28 Rom. 12.7 Ephes. 4.11 and consequently lawful and necessary the rest are not reckoned among the Orders of Ministry in the Church but counted Services which are acknowledged not necessary and whether they be useful or not it matters not in respect of the present enquiry if there be no Law Constitution or Ordinance to make them lawful and necessary to be had in the Church which the Ministers subscribe to as I think there is not 5. That the Office â—f Deacons in the Church is to be imployed in publick praying administration of Baptism and preaching if licensed by the Bishop thereunto contrary to Act. 6.2 Ephes. 4.11 Answ. That at first the institution of Deacons was to serve tables Acts 6.2 not to preach the word of God yet Steven and Philip being imployed in Preaching and Philip in Baptizing it is not contrary to Christs revelation in those texts or any other that they should be imployed in those works 6. That the Ordinance of breaking Bread or the Sacrament of the Lords Supper may be administred to one alone as to a sick man ready to die which is diametrically opposite to the nature and institution of that Ordinance 1 Cor. 10.16 and 11.33 Mat. 26.26 Act. 2.42 and 20.7 Answ. The Communion is in time of infectious diseases allowed to be administred to one only besides the Minister which whether it be fit to be done is left to the Minister That it is diametrically opposite to the nature and institution of that Ordinance is not easily proved 1 Cor. 10.16 A Communion is proved in that Sacrament but ver 17. and 1 Cor. 12.13 rather proves the Communion to be therein with all believers throughout the world though absent than only with the present partakers and if so though but two joyn the Minister and the sick man the Communion there meant is held with all Christians the meaning and
that are excommunicate of excommunicating suspending or inflicting other censures and penalties on any that offend yea on Princes and Nations Finally of all things of the like sort for governing of the Church even whatsoever toucheth either Preaching of Doctrine or practising of Discipline in the Church of Christ. Which his practice sheweth to be such as to dispense with the Laws of God as by legitimating incestuous Marriages releasing of lawful Oaths granting Indulgences releasing out of Purgatory Canonizing of Saints Consecrating of things for the expulsion of Devils with many more and iâ— it be true which is related in a Book lately printed to have been asserted by the party of Jesuites in the Colledge of Clermont in France that the Pope is not only infallible in matters of Faith but also in matters of Fact he is elevated to that height as to accomplish the prophesie which is 2 Thess. 2.4 But the present Ministers of England do abhorr the giving such power to the King Bishops or Convocation yea it is disclaimed by the King Bishops and Convocation as blasphemous and that power they ascribe to the Church is set down in the 34. Article of Religion Every particular or National Church hath authority to Ordain Change and abolish Ceremonies or Rites of the Church Ordained only by mans authority so that all things be done to edifying And that which they acknowledge belonging to the King as the only Supreme Governour of the Realm of England and of all other his Highness Dominions and Countries as well in all Spiritual or Ecclesiastical things or Causes as temporal is thus explained Artic. 37. We give not to our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the civil Sword the stubborn and evil Doers Which is so far from being no other than the Headship pleaded for by the Church of Rome as this Author saith p. 47. that to shew the calumny of it I need use no other words than those of Dr. John Owen in his answer to a Popish Book entituled Fiat Lux ch 13. p. 271. The Declaration made in the dayes of King Henry the 8. that he was Head of the Church of England intended no more but that there was no other person in the World from whom any Jurisdiction to be exercised in this Church over his Subjects might be derived the Supream Authority for all exteriour Government being vested in him alone that this should be so the Word of God the Nature of the Kingly Office and the ancient Laws of this Realm do require And I challenge our Author to produce any one testimony of Scripture or any one word out of any general Council or any one Catholick Father or Writer to give the least Countenance to his assertion of two Heads of the Church in his sense an Head of Influence which is Jesus himself and an Head of Government which is the Pope in whom all the sacred Hierarchy ends This taking of one half of Christs Rule and Headship out of his hand and giving it to the Pope will not be salved by that expression thrust in by the way under him For the Headship of Influence is distinctly ascribed unto Christ and that of Government to the Pope which evidently asserts that he is not in the same manner Head unto his Church in both senses but he in the one and the Pope in the other I add that Mr. Philip Nye in his Book of the lawfulness of the Oath of Supremacy and power of the Civil Magistrate in Ecclesiastical affairs and subordination of Churches thereunto Printed 1662. though not published hath these words p. 46. For Persons and Causes Spiritual or Ecclesiastical that are properly and indeed such as first Table-duties which contain matters of Faith and Holiness and what conduceth to the eternal welfare of mens souls an interest and duty there is in the Civil Magistrate more suâ— to give Commands and exercise Lawful Jurisdiction about things of that nature And for Persons there is no man for his graces so spiritual or in respect of his gâ—fts and Office so eminent but he is under the Government of the Civil Powers in the place where he lives as much in all respects as any other subject Yea in the Apology of the Brownists Printed 1604. these words are alledged for their common defence out of the Letter of Henry Barrow to a Lady 1593. p. 92. I have every where in my writings acknowledged all duty and obedience to her Majesties government as to the sacred Ordinance of God the Supreme Power he hath set over all causes and persons whether Ecclesiastical or Civil within her Dominions Out of these things I infer that asserting the Kings Supremacy or the power of making Laws owned by the Ministers of England is not making another King besides Christ over his Church nor ascribing such a Headship to the King or Governours of the Church as is pleaded for by the Church of Rome and that for the Kings Supremacy those that dissent about Ceremonies and Church Government do acknowledge it as it is meant in the Oath taken by the Ministers Concerning which Supremacy if what I have written in the little Treatise Printed 1660. intituled A serious consideration of the Oath of the Kings Supremncy in the proof of the fourth and fifth Propositions be not sufficient to produce from the Scripture the institution of such an Headship with the conditions annexed thereunto methinks Dr. Rainold his argument which convinced Hart in the conference with him ch 10. div 1. and such other writings as have been written by Bilson Mason Bramhall and many more should have prevented this calumny of making thereby another head besides Christ equivalent to a denial of his Kingly Office And to his Objections I answer 1. to the first That we use not the title of Head but Supreme Governour yet when it was used it meaning the same it might be used as it was given to Saul 1 Sam. 15.17 though not as it it is given to Christ Ephes. 1.22 and 5.23 29 2 Cor. 11.2 Nor is the title of Head so appropriate to Christ but that it is given to the Man over the Woman 1 Cor. 11.3 to the Husband over the Wife Ephes. 5.23 and may in a qualified sense in respect of Government be given to the King over the Church in his Dominions as to Saul 1 Sam. 15.17 to the chief of Families as Parents or others of greatest authority or esteem as the heads of houses Exod. 6.14 in which sense Parliament men Judges Ecclesiastical Governours may be termed Heads of the Church or State they represent
or are subject to them To the second though all in the Church are Brethren have no dominion oâ— authority over each others faith or conscience yet neither are all equal in the Church nor doth Luke 22.25 prove it The Apostles sure had power over the members of the Church to command 1 Cor. 7.10 to give orders 1 Cor. 16.1 to judge 1 Cor. 5.3 though no superiority over one another And though the King and Bishops or Convocation are Brethren yet are they Superiours Rulers Rom. 13.1 Heb. 13.17 and though they have no dominion or authority over each others faith or conscience so as that their Laws shall bind the conscience immediately and must be obeyed as precisely and fully as the Laws of God and Christ yet their Laws Edicts Commands Canons or Rules even in the worship of God in things undetermined by God and according to such Rules as the Scripture directs them to observe bind in some sort the conscience as the commands of Parents and Masters by virtue of the authority given them by God Rom. 13.5 1 Peter 2.13 14 16 18 19. though not in respect of the things commanded by them To the third the Church is not the body of any other than Christ as joyned to any or depending on any or subject to any absolutely as unto Christ yet may particular Churches in respect of that Ministration and Government which their Governours afford them be said to be the bodies of their Governors as a wife is in some râ—spect the body of her husband Ephes. 5 28. nor is there any impiety or blasphemy in so saying And in this sense the Apostles and Bishops or Elders were heads of the Church in the Apostles dayes which answers the fourth To the fifth their Headship is by donation from Christ in the places often alledged and in answer to the sixth though not as Christ is termed the Husband of Believers 2 Cor. 11.2 can any be termed Husband nor to govern feed and nourish to eternal life as Christ by influence of his Spirit or power to give eternal life 1 Cor. 6 17. John 17.2 nor their Father as God is said to be Ephes. 4.6 1 Cor. 8.6 Jam. 1.18 Joh. 1.13 yet the Apostles and all others may be in a qualified sense who are instruments to convert or build up others by the Word or Discipline be termed their Fathers in Christ 1 Cor. 4 15. and to govern feed and nourish them to eternal life as 1 Thess. 2.7 11. the Apostle saith of himself Whence I conclude in answer to his major that notwithstanding what he hath said it may by a sober person be denyed that an owning of a visible head or heads over the Church having power of making and giving forth Laws with respect to worship as the King Parliament Bishops or Convocation do may be no denial of Christs Soveraign authority and power Le ts view that which remains Sect. 12. Conformity to Laws opposite to Christ's proves not owning another King coordinate to him That saith he the present Ministers of England do own and submit to such an Headship is undeniable witness their Subscription Oath Conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads and Governours of the Church which are not onely foreign to but as hath been already demonstrated lift up themselves in opposition against the royal institutions of Christ. This being matter of fact the Individuals charged herewith must either acquit themselves by a denial of what they are impleaded as guilty or prove what they do is not criminous but lawful to be done The former being too notoriously known to admit of a denial 't is the latter must be insisted on what is therein offered is nextly to be considered Answ. Though I cannot justifie all that the present Ministers of England do in their Subscriptions and Conformity as if it were no way criminous but in every thing lawful to be done nor perhaps will all of them plead so for themselves as being mindful of the Psalmists words Psal. 19.12 Who can understand his errours cleanse thou me from secret faults Yet for the Oaths of Supremacy and Allegiance which are the only Oaths I know they have taken as I have so I do still plead that the taking of them is not criminous but may be lawfully done And I further say that were it yielded that the Laws and Edicts made and given forth by those sons of men he means as Heads and Governours of the Church not only foreign to but which I utterly deny he hath demonstrated that they lift up themselves in opposition against the royal Institutions of Christ yet might the Ministers be free from that which he chargeth them with as denying Christs Kingly Office and setting up another King besides Christ as his Peer sith it is clear that such Conformity and Subscription may be out of weakness or errour not out of Faction or Rebellion nor doth he who conforms or subscribes to the Laws or Edicts of an Usurper own his power when he yields subjection to his commands Those who obeyed the Laws of Richard the 3. of England did not thereby acknowledge him to be the King of right nor do all that submit to the decrees of the Trent Council or the Popes Edicts either own the one or the other as being just or the power as rightly claimed but for peace sake submit to what they cannot remedy Sect. 13. Headship of the Church under Christ is not monstrous It is added This is that some say Obj. 1. That they acknowledge another Head besides Christ cannot indeed be denied but the Headship owned and acknowledged by them is an Headship only under Christ. To which we answer Answ. 1. But this Headship is either of Christs appointment or 't is not if it be let it be shewn where it was instituted by him and as we said this controversie is at an end if it be not the assertion of such an Headship even in subordination to Christ over his Churches as such hinders not but persons owning submitting thereunto are guilty of denying the Kingly Office of Christ. 2. The Headship pleaded for by the Church of Rome is no other 3. 'T is not so as is pretended they own an Headship that is not in all things subordinate to Christ having a Law-making and Law-giving power touching institutions of Worship that never came into his heart are flatly against his appointments as hath been proved 4. One Head in subordination to another doth as really make the Body a Monster as two Heads conjoined Answ. 1. The term Head of the Church is not used in the Oath of Supremacy but Supreme Governour and this is agreeable to Scripture Rom. 13.1 1 Tim. 2.2 1 Pet. 2.13 and how out of these and other Scriptures his Government is proved in that sense in which it is asserted by the Ministers is shewed by me in my Book of the serious consideration of the Oath of the Kings
a way of prayer and thanksgiving according to their abilities Indeed Claudius de Sainctes and Pamelius two Popish Divines tell us of Liturgies compâ—sed by the Apostles James Peter and Mark Of Peter 's and Mark 's Cardinal Bellarmine himself not only takes no particular notice but upon the matter condemns them as supposititious and spurious which that they are is abundantly demonstrated by learned Moâ—ney and no more need be added thereunto There are some also fathered upon Basil Chrysostome and Ambrose but as these lâ—ved about the years 372 381 382. in which time many corruptions had crept into the Churches of Christ so the spuriousness thereof as being falsly fathered upon the persons whâ—se names they bear may easily be demonstrated T is already done to our hands by learned Morney in his Book De Missa l. 1. chap. 6. Durantus himself the great Liturgy-monger acknowledgeth That neither Christ nor his Apostles used any prescribed forms but the Lords Prayer and the Creed that they used these he sayes but proves not nor will it ever be proved to the worlds end That about the year 380. Theodosius the Church being rent by Heresies intreated Pope Damasus at whose election though the contest was betwixt him and Ursinus a Deacon of the Church there were not fewer than one hundred thirty seven persons slain that some Ecclesiastical Office might be made which was accordingly done by Hierome and approved by Pope Damasus and madâ— a Rule The unlikâ—lyhood of this later part of the story is manifest Theodosius was too well acquainted with the spirit of Prayer than to goe about any such thing had he judged it necessary having assembled the great Council of Constantinople wherein were not less than an hundred and fifty persons convened is it probable this good man Theodosius would in so momentous a Concern rather consult with one single person than such an Assembly as were by his Authority met together And yet should this be granted it would not from hence appear that at this time there was any devised and imposed all that is pretended to be done by Hierome was the appointiing an order for the reading of the Scriptures which is another thing to the imposition of Forms of Prayer in worship There is one passage in Socrates his Ecclesiastical History l. 5. c. 21. who lived about the year 430. that carrying an undeniable evidence with it that at that time there were no Liturgies we cannot pass over in silence t is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he tells us That among all the Christians in that age scarce two were to be found that used the same words in Prayer Not to tire the Reader in this disquisition Though one part of the Liturgy was not long after introduced by one Pope and another part by another yet till Gregories time who to the honour of Liturgies be it spoken was the very worst of all the Bishops of Rome that preceded him viz. about the year 600. was there any considerable use or any imposing of them yea till the time of Pâ—pe Hadrian which was about the year 800. was it not as I find by publick Authority imposed Then indeed the Emperour Charles the Great being moved thereunto by the foresaid Hadrian by his Civil Authority commands the use of a Liturgy viz. Gregories Liturgy as it is thought to which he compels his Ministers by threats and punishments the usual attendencies and support of Liturgies ever since their production in the world The summ is That in as much as first it cannot be proved the contrary being most manifest in the Scripture that any Liturgy was enjoyned by Christ or his Apostles or in use in the first Churches planted by them 2ly It is evident that for the first four hundred years and more after Christ there was no Liturgy framed nor any by solemn Authority imposed to the year eight hundred it follows undeniably from hence That to worship God in the way of a Liturgy or stinted forms of Prayer is to worship him in a way that is not of his appointment Answ. 1. It is to be remembred that as I said before were his Conclusion granted yet Ministers would not be proved to be Idolaters all worshipping of God in a way that is not of his appointment being not Idolatry except therein Divine or Religious Worship be exhibited to a Creature 2. That his own Argument whose way of Worship is not prescribed without a stinted Form of Prayer would as well prove himself an Idolater as the Ministers of England 3. That he still acknowledgeth that the worship according to the Common-Prayer-Book is the worship of the true God nor doth he shew that according to it any other is worshipped 4. That he doth not except against the matter of the Prayers in the Common-Prayer-Book no nor the particular forms of expression as if they were not agreeable to the Scriptures or indecent or inept But 1. That all Liturgies or stinted forms of Prayer and consequently this are not of Gods appointment but of humane invention 2. That they are unduly imposed on Ministers 3. That Ministers do sinfully yea Idolatrously use them because it is a way of Worship not appointed by God The two former of these reach not the Ministers of England but the Composers and Imposers it is the third thing which is pertinent to the present Crimination which may occasion to enquire 1. Whether stinted Forms of Prayer and service of God which are not otherwise faulty than in that they are stinted may not be lawfully used by a Minister of the Gospel in his publick ministration 2. Whether such Prayers and service may not be a Worship of God in a way that is of his appointment I affirm both and to what is said against either I answer 1. That Christ did in appointing the Lords Prayer to be used by his Apostles Matth. 6 9. Luke 11.2 the Salutation to be used by the seventy Disciples Luke 10.5 appoint such a stinted form of service 2. That we have footsteps of such a way of Worship in the New Testament in his justifying and countenancing the crying of Hosanna that is Save us now taken from Psal. 118.25 26. as Mr. Ainsworth in his Annotation observes by the multitude And the Children Matth. 21.9.15 Mark 11.9 With the Disciples Luke 19 38 40. John 12.13 In Christs using the Forms which David used before in the Psalms Matth. 27.46 He prayes in the Form used Psal. 22.1 Luke 24.46 In the Form used Psal. 31.5 In the Apostles use of a Form of Prayer in his Epistles Rom. 1.7 Rom. 16.24 1 Cor. 1.3 1 Cor. 16.23 2 Cor. 1.2 Gal 1.3 Ephes. 1.2 Phil. 1.2 Phil. 4.23 Col. 1.2 1 Thes. 1.2 1 Thes. 5.28 1 Thes. 1.2 2 Thes. 3.16 17 18. 1 Tim. 1.2 2 Tim. 1.2 Tit. 1.4 Philem. 3. Heb. 13.25 1 Pet. 1.2 2 Pet. 1.2 2 John 3. Jude 2. Revel 1.4 In the Old Testament Numb 6.23 24 25 26. 1 Chron. 16.7.35 2 Chron. 20.21
Antichristianism declining to Popery or of Separation for that reason the Presbyâ—erian Churches making the like plea for themselves That the first Reformers had ordinary calling even according to the Papists own Canons and the Episcopal Divines pleading only the same thing more fully Yet it is not true which this Author saith That either the one or other make the succession from Popish Bishâ—ps one of the best pleas they have for the justâ—fication of their ministâ—y For though they plead this succession against the clamorous and violent actings of the Popish party which Petrus Molinaeus in his 3 d. Epistle to Bishop Andrews mentions to have been in France by Arnola the Jesuite and the writings of Champney Wadsworth and others shew to have been in England yet they have justified their ministry without it as may be seen in Amos Alsâ—ed Bâ—del and others And for the present Ministers of England I conceive they will deny that they act by vertue of an Office-power from the Combination and Assembly of Idolaters in the Church of Rome their Office-power being not such as Priests are ordained to in the Church of Rome to offer Sacrifice propitiatory for quick and dead but to preach the Gospel administer Sacraments and Discipline according to Christs institution And in the solemnity of their Ordination the Româ—sts rites being relinquished by the Ordainers who are not a Combination or Assembly of Idolaters but professors of the true Faith and haters of popish Idolatry though some succession of their Predecessors from Idolaters be alleged to stop the mouths of Papists who pervert their proselytes by impuâ—ation of novelty to the reformed Churches and their Ministers rather than by proving their Doctrine out of Scripture As for that which is obâ—ected That Christ would never entrust such to send forth Officers to act in the holy things of God for his Church it is without reason objected sith many of them might be and in charity we are to conceive were the servants of God who abode in the communion of the Roman Church Dr. Ames himself in his Animadversions on the Remonstrants Scripta Synodalia Artic. 5. c. 7. saith We believe there were and yet are many who have not so farr separated themselves from the Papists but that they are polluted with their manifold Idolatry who yet have their part in the Kingdom of God Even in the dayes of King Henry the 8 th and Q Mary all the Bishops were not like Gardiner Bonner and such as were inhumane persecutors Why Christ should not entrust Cranmer Tonstall and such like to send forth Officers to act in the holy things of God as well as Judas to be an Apostle I find not cause The baptism received in the Church of Rome the Brownists in their Apology p. 112. acknowledge to be so farr valid as not to need rebaptization and why not then the Ordination by their Bishops Bishops and Ministers though they be evil men and unduly get into power yet as it is with other Officers their actings are valid as Caiaphas Ananias and such like persons who by bribes unjustly and irregularly usurped the High-Priests Office yet their sentence and ministration were not therefore disannulled He who said We received the Bible from the Church of Rome it is not likely meant it to have been received by vertue of their authority but their ministry Preachers having been sent by the Pope to instruct the Saxons in the Faith But whatever was meant by that speech this we may safely say That if the Office-power of the present Ministers had been as it is not received by succession from the Church of Rome and so from Idolaters yet being no other Office-power than what hath been instituted by Christ it no more proves the present Ministers Idolaters than the receiving of baptism or the Scriptures by the ministry of men in that Church It is further added Sect. 14. The Common-Prayer Book worship was not abused to Idolatry 3. Nor can it be denied but they offer up to God a VVorship meerly of humane composition as the Common-Prayer Book worship hath been proved to be once abused to Idolatry with the mâ—â—es â—nd rites of Idolaters That the Commonâ—Prayer Book worship is a worship that was once abused to Idolatry being the worship of that Church whose worship at least in the complex thereof is so cannot with the least pretence of reason be denied That the whole of it is derived from and taken out of the Popes Portuis as are the Common-prayers out of the Breviary The administration of the Sacraments Burial Matrimony Visitation of the Sick out of the Ritual or Book of Rites The Consecration of the Lords Supper Collects Epistles Gospels out of the Mass Book The Ordination of Arch-bishops Bishops and Priests out of the Roman Pontifical hath been aâ—â—erted and proved by many VVhich might be evidenced if needful beyond exception not only by comparing the one with the other but also from the offer was made by Pope Pius the 4th and Gregory the 13th to Q. Elizabeth to confirm the English Liturgy which did it not symbolize with the service of the Church of Rome they would not have done Yea when the said Queen was interdicted by the Popes Bull Secretary Walsingham procures two Intelligencers from the Pope who seeing the service of London and Canterbury in the pomp thereof wonder that their Lord the Pope should be so unadvised as to interdict a Prince whose service and ceremonies did so symbolize with his own VVhen they come to Rome they satisfie the Pope That they saw no service ceremonies or orders in England but might very well serve in Rome upon which the Bull was recalled Not to mention what we have already minded viz. the testimomy of King Edward the 6th and his Council witnessing the English service to be the same and no other but the old the self-same words in English that were in Latine which was the worship of England and Rome in Queen Maries dayes it is evident That the present Minsters of England offer up a worship to God once abused to Idolatry That they do this with the rites ceremonies and modes of Idolaters viz. such as are in use in that Idolatrous Church of Rome needs not many words to demonstrate What else is the Priests change of voice posture and place of worship enjoyned them Not to mention their holy Vestments Bowings Cringings Candles Altars c. all which as it s known owe their original unto the appointments thereof In the margin Maccovius loc com append de adiaph p. 860. saith Non licet mutuari aut retinere res aus ritus sacros Idololatrarum sive Ethnicorum sife Pontificiorum c. etsi in se res fuerint adiaphorae quia vitandam esse omnem consormitatem cum Idololatris docemur Lev. 19.4.27 and 21.5 Deut. 14 1 It remaineth That the present Mâ—nisters of England acting in the holy things of God by vertue of an Office-power received from Idolaters and offering