CHAP. XVI.

*I Well know how hard a work it is for the best and wi∣sest of men to stop the leakes of Religion, to repaire a broken Church, or to buoy up a sunk and lapsed Clergy, when once they are either overwhelmed with the corrupt Doctrines and licentious manners of Preachers and Professors, or split with intestine Schismes and Di∣visions, or debased with vulgar usurpations and presumptions, or oppressed with the secular policies and sacrilegious injuries of violent and unreasonable men; who are alwaies afraid lest the renewed light and restored vigor of true Religion, with the due Authority of its Ministry in the Church, should give any stop or check to their extravagant lusts and enormous actions. To which purpose such pragmaticks will be sure either utterly to hinder all good meanes that may effectually recover the true interests of Religion and its Ministry, or else they labour impertinently to apply such onely as they know will render them more uncurable, and set them next doore to an impossibility.

Which will be the State of the Church of England, if the Re∣covery of Religion, as to its visible Beauty, Order, Unity and Poli∣ty, be either managed by Lay-mens Counsels and activities onely, excluding all Ministers from all publick, equall and impartiall con∣sultations; or if, on the other side, Church-affaires be wholly left to the various heads, divided hands and partiall designes of such as are now called Preachers, and pretend to be Ministers; among whom (commonly) the weakest heads have the most pragmatick hands, and men of least abilities are greatest sticklers, though it be but more to puzzle, confound and destroy themselves and others. On the other side, such Clergy-men as have most of solid Learning, sober Piety, sacred Authority, and real Sufficiencies for such a work, will be either afraid or ashamed to act or assist in it, if they have not some publick Commission with equall and impartiall incou∣ragement from those in power. For certaine, meer mechanick and illiterate preachers, (such as some people now most affect) will never be able, if willing, to do any good in so great and good a work, no more than wasps are like to make honey: Ignorance and disorder, faction and confusion being for their interest, as muddy places are best for Eeles. Other Ministers, though never so willing and able, yet, as tooles that are blunt and have no edge set on them, can ne∣ver carry on such a work handsomely, unlesse their late rust and dis∣spiriting, Page  503 their poverty and depression be taken off; unlesse their mu∣tuall contempts, distances and jealousies be fairly removed; unlesse they be restored to such Charity, Comfort and Courage, as be∣comes Learned and Godly Ministers. Such a constitution, as was heretofore most eminently to be seen in the Ecclesiasticall Synods and Convocations of the English Clergy, while they enjoyed, by the favours of munificent Princes and the assistance of unanimous Parla∣ments, those many noble priviledges both of Honor and Estate, to∣gether with their undoubted Ecclesiasticall Authority, which were by ancient and moderne Lawes setled upon them; which kept up the Learning and Religion, the Credit and Comfort of the Clergy of this Nation, to so great an height both of Love and Reputation, that neither the petulancy of people nor the arrogancy of any parasi∣tick preachers either dared or were able thus to divide and wound them and the Church, through the pretences of such Liberties and Reformations as knew no bounds of modesty or common honesty, so far were they from any true grounds of piety or Christianity.

Nor will the divided and depressed State of Religion in this Church ever recover its pristine vigor, its due authority, its holy influence or its honorable esteem, unlesse you (O my noble and honored Countrymen, who are persons of most publick eminence and in∣fluence) be pleased to make it one of the chiefest objects of your Counsells, Prayers and endeavours, to revive the drooping Spirits, to raise the dejected estate, and to re-compose the shattered posture of the Clergy or Ministry of England; in whose ruine the Reformed Re∣ligion will be ruined, and in whose recovery true Christian Religion will be recovered to its just harmony, stability, and honor: for it is impossible that Religion as Christian and Reformed should enjoy either unity, reverence or authority, while the chief Pastors, Prea∣chers and Professors of it are in so dubious, debased and divided a condition.

Since then the Religious happinesse of this Church and Nation chiefly depends and moves upon this one hindge, give me leave with all humble and earnest advise to commend to your Christian con∣sideration, First, the preservation of the very being or essence of a true and authoritative Ministry, upon which depends the visible polity and orderly being of any true Church, also the powerfull dispensation and comfortable reception of all holy mysteries; Se∣condly, the (bene esse) well-being or flourishing estate of such a true Ministry, by which it may be kept in such order, honor and unity, as may redeem it both from vulgar arrogancies, contempts and confusions, also from mutuall factions and divisions; by which meanes (of later yeares) the very face of a Church, as to any Natio∣nall harmony, fraternity, subordination and Communion in England, is either quite lost, or so hidden, deformed and disguised, that not onely the sacred dignity and authority, but the very Name and Office of a true Minister, is become odious, infamous and ridiculous among many people, who either will have no Ministers at all, or Page  504 onely such as themselves list to create in their severall Conventicles, which are, in respect of the true Church and Clergy of England, no more to be esteemed than the concubines of jealousie and harlots of adultery are to be compared to lawfull wives, that are Matrons of unspotted honor.

*1. The Essentials of a true Christian Ministry consist, First, in the person or subject fitly qualified for that callings; Secondly, in the commission or power by which the proper Forme and Authority Ministeriall is duly applyed to any person so qualified.

*1. The person, subject matter or recipient of Holy Orders, ought to be such persons as are furnished with those Ministeriall gifts and abilities, both internall and externall, for knowledge and utterance, for unblamable life and good report, as may make them not onely competent for that holy work in generall, but likewise fit for that particular place whereto God by man doth call them. Of these reall and discernable competencies, (besides those sincere and gracious propensities in charity to be hoped and presumed to glorifie God in that service, not out of ambition, covetousness, popularity, or meer necessity, but out of an humble zeal and an holy choice) a judi∣cious, serious, strict, solemn, publick and authoritative triall and approbation ought to be made, as was appointed in the Church of England, by such Ecclesiasticall persons as are in all reason most able, and so most meet to be appointed by law for the examining and judging of Ministers, both as to their personall sufficiencies, and the publick testimonies of their life and manners.

In this point I know some men are jealous that some Bishops in former times were too private, remisse and superficiall, approving and ordaining Ministers onely upon the Chaplaines triall and testi∣mony, which after proved but sorry Clerks; for which easinesse they had (many times) to plead the meannesse of those Livings to which such Ministers were presented, as could not bear an exacter triall. Poor people must have such preachers or none in such starving entertainments as were in many places, which, like heathy grounds, neither can breed nor feed any thing that is grand or goodly.

Were the maintenance of Ministers every where made compe∣tent, nothing shouid be more severely looked to by the ordainers of Ministers than the competent abilities and worth of those to whom they transmit and impart that sacred power, charge and Mini∣stration. For, not onely the consciences of the ordained, but of the ordainers, stand here highly responsible to God and the Church, that God may be glorified, that the Church both in generall and particular may be satisfied, that both other Ministers may cheerfully joyne with them in the work of the Lord, and that their peculiar charge may receive them with that due respect, love and submissi∣on, which becomes those that minister to them the holy things of God in the stead of Jesus Christ, as his Stewards, Lieutenants and Embassadors. No men will conscienciously, no nor civilly, regard any Minister (when once the plebeian heat of faction is allayed) of Page  505 whose sufficiency, and authority too, they have no just confidence, because no publick triall, credible testimony, or authoritative missi∣on: How much lesse, when men shall have pregnant evidences of a Ministers weaknesse, ignorance, folly, schisme and scandall many waies? Tis true,* in the highest and exactest sense (as the Apostle sayes) none are sufficient for those things; but yet in a lower and qua∣lified sense, none ought to be ordained who are not in some sort suf∣ficient for them. Because none are by way of Divine equivalency worthy, we must not therefore admit such as are in humane & mo∣rall, or intellectuall proportions utterly unworthy; since the Lord of his Church is pleased in all ages to give such gifts and blessings to mens tenuity,* as may in some sense fit those earthen vessels to be workers together with God, by the help of the excellency of his Di∣vine power, whose operations in this kind are not miraculous, as without any fit meanes, but morall, and proportionate to the apti∣tude of such meanes as God hath appointed and required in his Church for humane ability and industry.

When the Materiall qualifications of one that is a Candidate or Expectant of the Ministry are thus examined by the ordainers,* & dis∣covered to all those who are concerned, the next care for the Essenti∣als of a Minister consists in applying that true Character, stamp and Au∣thority, wherein the Essential Form and Soule as it were of a Minister of the Gospel doth consist; which (as I have in another work largely declared) doth not arise from any thing that is common in Nature or Grace, from any morall, civill or religious respects, for then all men, and women too, that have naturall or acquired abilities, religious or gracious endowments, might presently either challenge to them∣selves the place, power, office and authority of a Minister of Christ and his Church, or communicate it to others as they please; which would be the originall of all presumption and confusion in the Church of Christ, as much as parallel practises would be in civill States, if every man should put himself into what place and imployment publick he listeth, either magistratick or military, without any Commission or expresse authority derived to him from the foun∣taine of civill or magistratick power.

No, the true, valid and authentick authority of an Evangelicall Mi∣nister of any rank and degree, as Deacon, Presbyter or Bishop in the Church, consists in that Divine mission and Ecclesiasticall Com∣mission, which is duly derived and orderly conferred to meet per∣sons, by those who are the lawfull and Catholick conduits of that power, to whom it bath been in all ages and places committed, and who are in a capacity to transmit or communicate and impart it to others by way of holy ordination, such as Jesus Christ received from his Father, such as he derived to his Apostles, such as they commit∣ted to their deputed successors, the Bishops and Pastors of the Church in all Ages and places; of which we have two expresse wit∣nesses and great exemplifications in the commissions given by Saint Paul to Timothy and Titus, both as to ordination and jurisdiction; Page  506 Such as hath been preserved in the Church through all times and places as a sacred depositum of Spirituall power, enabling Bishops and Presbyters to act as Ministers of Christ, in the Name of the Father, Son and Holy Spirit, in those holy Offices and Mysteries which are instituted by them for the calling, collecting, constituting and governing of the Church in a regular society and visible polity; which least of all affects or admits any novelty or variety in its holy orders or authority.

Which great Trust, Power and Commission for duly ordaining and sending forth Ministers into the Church of Christ, no man not wilfully blind but must confesse that it hath been in all times, parts and states of the Church of Christ executed, if not onely, yet chiefly, by the Ecclesiasticall presidents or Bishops, in every grand di∣stribution of the Churches polity: So as it was never regularly, war∣rantably or completely done by any Christian people, or by any Presbyters or Preachers, without the presence, consent or permis∣sion of their respective Bishops, in the severall limits or partitions.

Nor was this great, sacred and solemn work of Ordination ever either usurped by Bishops, as arrogant and imperious, or executed by them as a thing arbitrary and precarious; but it was alwaies owned, esteemed and used by all true Christians, both Ministers and Peo∣ple, as an Authority Sacred and Divine, fixed and exercised by way of spirituall Jurisdiction and power Ecclesiasticall, specially inhe∣rent, and eminently resident in Bishops as such, that is, so invested with the peculiar power of conferring holy orders to others, even from the hands and times of the Blessed Apostles, who had undoubted∣ly this power placed in them, and as undoubtedly ordered such a transmission of it, as to Timothy and Titus, so to all those holy Bi∣shops that were their Primitive Successors; who did, as they ought, still continue that holy succession to all ages, by laying on such Episcopall hands as were the unquestionable Conservators and chief distributers of that Ministeriall power, ever esteemed Sacred, Apo∣stolick, Catholick, and Divine, being from one fountain or source Jesus Christ, and uniformly carried on by one orderly course, with∣out any perverting or interrupting from any good Christians, ei∣ther Presbyters or people. Nor were they ever judged other than factious, schismaticall, irregular, impudent and injurious, who ei∣ther usurped to themselves a power of Ordination, or despised and neglected it in their lawfull and orthodox Bishops,* upon any pretence of parity or popularity; as Learned Saravia proves unanswerably a∣gainst Mr. Beza, when to make good the new Presbyterian Consi∣story at Geneva, he sought in this point to weaken the ancient, Catholick and constant prerogative of Episcopall Ordination; which never appeares either in Scripture to have been committed, or in any Church-History to have been used by any Presbyters or People, apart from, much lesse in despite and affront of, the respective Bishops which were over them.

This great power of Ordination, which the Author to the He∣brewes Page  507 signifies by the solemn ceremonie or laying on of hands* is esteemed by that Apostolick writer as a maine principle or chief pillar of Christian Religion, in respect of Ecclesiastick Order, Poli∣ty, Peace, Authority and Comfort; necessary for all Christians, both as Ministers and as people, in sociall and single capacities. For there is ordinarily no true and orthodox believing without pow∣erful and authoritative preaching; and there can be no such preach∣ing without a just mission or sending from those in whom that Sa∣cred Commission hath ever been deposited, exemplified and preser∣ved; which were the Bishops of the Church beyond all dispute, who did not ordaine Presbyters in private and clandestine fashions, but in a most publick and solemn manner, after fasting, preaching and pray∣ing, so as might best satisfie the Presbyters assistant and the people present at that grand transaction: both of them being highly con∣cerned, the first what Ministers or fellow-labourers were joyned with them in the work of the Lord, the other what Pastors and Tea∣chers were set over them as from the Lord, and not meerly from man, in any natural, morall, or civill capacity; whence the authority of the Christian Ministry cannot be, since it is not of man or from man, but from that Lord and God,* who is the great Teacher and Sa∣viour of his Church, who onely could give power as gifts meet for the Pastors, Bishops, and Teachers of it.

These serious, weighty and undoubted perswasions, touching one uniforme, holy, and divine ordination, being fixed in the consciences of all wise and sober Christians; it will follow without all peradven∣ture, that true Religion, as Christian and Reformed, will never be able to recover in this or any Christian Nation its pristine lustre and Primitive Majesty, its ancient life and vigor, its due credit and comfort, much lesse its just Power and Authority over mens hearts and consciences, untill this point of Ordination, or solemn investiture of fit men into Ministeriall Office and Power, be effectually vindica∣ted and happily redeemed from those moderne intrusions, usurpa∣tions, variations and dissentions, which are now so rife among Preachers themselves, whence flow those licentious and insolent hu∣mors so predominant in common people, who by dividing, the other by usurping, both by innovating in this point of Ordination, have brought those infinite distractions, contempts and indifferences up∣on Religion and its Ministry, as Christian and Reformed, which are at this day to be seen in England beyond any Nation that I know under Heaven.

It is most certain, that the major part of mankind, yea and of formall Christians too, do not much care for the power of any Reli∣gion, nor for the Authority of any Ministry, no nor for any se∣rious profession or form of Religion, further than these may suite with their fancies, lusts and interests. If custome or education have dipped them in some tincture of Religion during their minority, if the cords of counsell and example have bound them up to some form of godlinesse in their tender yeares and tamer tempers; yet, as they Page  508 grow elder, they are prone to grow bolder to sin, and to affect such refractory liberties, as may not onely dispute and quarrell some parts, but despise and trample under feet all the frame of Religion that is not indulgent to their humors, or compliant to their inordinate desires and designes. Especially when once they find publick dis∣orders, distractions and disgraces cast upon that very Religion in which they were instituted; when they see contumelies and af∣fronts cast upon that whole Church in which they were baptized, and all manner of contemptuous insolencies offered to those chief Church-men, by whom they had received the derivations and dis∣pensations of all Holy Orders, Truths and Mysteries. When men see new Religions, new Churches, new Ministers and new modes of Ordination set up, to the reproch and defiance of all that went before, who, I beseech you, of most ordinary Christians (who are yet agita∣ted by their youthfull lusts and unbridled passions) will be so con∣stant as to hold fast that profession which formerly they had taken up? Who will continue to venerate that Church and Clergy whose heads they see crowned with thornes, and their faces besmeared with blood and dirt, whose comelinesse is deformed with the spittings, buffetings and scornes of those that seek to expose them to open shame, and to fasten them to the Crosse of death and infamy? Alas, they will not at all regard in a short time any orders of the Church, or any ordination of Ministers, or any sacred ordinances and mysteries dispensed by them; since no pleas, never so pregnant and unanswe∣rable, for the Antiquity, Uniformity and Constancy of that way and method which was used in all ages and places of the Church of Christ, since no gracious and glorious successes attending such ordain∣ing Bishops and such ordained Presbyters, since nothing prevailes against vulgar prejudices and extravagancies, provoked by that im∣patient itch they alwaies have after novelties.

Many we see will have no Ordination, no Ministers, no Sacra∣ments, rather than Bishops should have any hand in ordaining. The honor of that Ordination which was in all ancient Churches must be cruelly sacrificed with all ancient and Catholick Episcopacy, rather then some mens passions for a parity, or popularity, or an Anarchy in the Church be not gratified. All Bishops as such, and all Presby∣ters, and all Christians, and all Churches, and all holy duties per∣formed by them in that station and communion, must be cryed down, yea thrown down, as the adulteratings and prostitutions of the Churches Liberty, and of the purity of Christs Ordinances. The hands of Bishops and Presbyters too, though joyned and imposed in Ordination, must be declared as impure, vile and invalid; yea a flat, novel and impertinent distinction must be found out to vacate the Bishops eminency, and yet to assert the Presbyters parity and sole power, as resting in any three, two, or one of them, though never so petty, poor and pittifull men in all respects▪ naturall and civill, sacred and morall. Yet these (forsooth) some fancy as Presby∣ters may still ordain, because a Bishop (say they) did so, meerly Page  509 as a Presbyter of the same degree and order, not as having any eminency of office, degree, authority or jurisdiction above the meanest Minister; which St. Jerom and all antiquity acknowledged as a branch of Apostolicall dignity and eminency peculiar to a Bishop above any one or more Presbyters.

Which reproches against the persons, power and practise of Bi∣shops in England, as usurpers and monopolizers in this point of ordi∣nation (which they ever challenged and exercised as their peculiar honor, office and dignity in this as all Churches) if they could by any Reason or Scripture, by Law of God or Man, by any judgement or practise of any one Church, or of any one godly and renowned Christian in any age or History of the Church, be verified, so as to make their power of ordination to be but a subtile or forcible usurpa∣tion in Bishops, it would have been not onely an act of high Justice to have abrogated all the pretensions of Bishops to that or any power in the Church; but it will be a work of admiration, yea of astonish∣ment, to the worlds end in all after-ages and successions of Christian Religion, (which will hardly last another 1500 yeares) to consider the long and strong delusion which possessed the Christian world in this point of Ordination, as onely regular and complete by Bishops, where their presence and power might be enjoyed. Nor will it be more matter of everlasting wonder to ponder, not onely Gods long permission of such a strong delusion, but his prospering it so much and so long as a principall meanes to preserve and propagate the Ministry, Order, Government, Peace and Power of true Religion, and the true Churches of Christ, which were never without Bi∣shops, as Spirituall Fathers begetting (as Epiphanius speakes) both Presbyters and people to the Church.

Nor will it be the work of an ordinary wit, whether Presbyterian or Independent, to salve all those aspersions and diminutions of either ignorance and blindness, or fatuity and credulity, or weak∣nesse and impotency, which must necessarily fall from this account not onely upon the wisest and best Church-men, but upon the most Christian and wise Princes, the most zealous and reformed Parla∣ments of England, who in the grand Reformation of this Church, and ever since for neer an 100. yeares, have after grave counsell and ma∣ture debate, approved and appointed, countenanced by a law, and in∣couraged by their actuall submission, the ordination of Ministers chiefly by the authority of Bishops, never without them. And this they did certainly not out of policy but piety, not in prudence onely but in conscience, convinced not only of the lawfulnesse of Bi∣shops, but of the necessity of them (where Providence doth not abso∣lutely hinder or deny them, as it never did in England, or elsewhere) by the example of the Apostles, by the ancient, constant and uniform practise of this and all Churches, by the suffrages of all Learned and Godly men of any account in all ages. To all which were added as great preponderatings in behalfe of Episcopacy, the many and most incomparable Bishops that have been in all successions of the Page  510 Church; the many Martyrs, Confessors, excellent Preachers, Wri∣ters and Governours of that order; lastly the unspeakable blessings which by their Ordination, Consultation and Jurisdiction have been derived to the Church of Christ. If all Estates in the Reformed Church of England have been hitherto deceived, as to this point of Episcopall Ordination by Bishops; sure they are the more excusa∣ble, because they have erred with all the Christian world. Nor could they be justly blamed, if when they reformed superfluous Su∣perstition, they yet abhorred in this point so great and dangerous an innovation, which must needs shake and overthrow the faith of many, if the peculiar office and power of Bishops to ordaine Mini∣sters and governe the Church were either onely usurped, or wholly invalid, as some of late have pretended, not with more clamor than falsity.

But if all these jealousies and reproches cast upon Bishops and their Authoritative Ordination (as a peculiar office and exercise of power eminently residing in them) be most false, and by some mens calumnies heightned to such impudent lies, that no eructations of Hell or belchings of Beelzebub had ever more blackness of darknesse in them, or more affrontive to the glory God and the Honor of the Catholick Church, whence, I beseech you (O my Noble and wor∣thy Countrymen) is that dulness, stupor and indifferency come upon us in England, so far, as not onely connives at the arrogancy of some Presbyters, who without Scripture-precept or Catholick-patterne challenge this ordaining and Governing power as onely and wholly due to themselves, discarding all Episcopall Eminency and Autho∣rity above them; but the very beasts of the people are so far flattered, as to be suffered with their foule feet daily to trouble and confound that cleare fountain, and constant streame of Ministeriall Authority and Ecclesiasticall succession by way of Episcopall Ordination? which was ever of so solemn and conspicuous use in all Churches, of so ve∣nerable a succession, of so ancient and uninterrupted a derivation, from the very Apostles dayes and hands, that it never failed to keep its course (as some rivers do through salt waters) amidst all the confusions which either heathenish, hereticall, or schismaticall per∣secutions raised in the Church.

Yea, no Hereticks, no Schismaticks, (except Aerius and his few complices, who, discontent for not obtaining a Bishoprick which •e sought, and turning Arrian, was the first, the onely and the fit∣••st engine to oppose Episcopacy, as Epiphanius observes) were ever so wild, so fanatick, so desperate, as to cast off all Episcopall succession & Authority over them, both in Ordination and jurisdiction; yea they knew no meanes to keep their confederacies and factions better toge∣ther, than that which they saw had alwaies been serviceable to pre∣serve the true Churches communion. Though the Manicheans, Arrians, Macedonians, Nestorians, Pelagians and others, together with the No∣vatians, Donatists, withdrew from, or were justly excluded by the Bi∣shops of the sound and orthodox profession; yet still these Hetero∣dox Page  511 Opiniasters had not onely Deacons and Presbyters, but Bishops of their own: Some of which Bishops afterward returning to the Catholick Communion, were not degraded from their Episcopall power, but onely suspended from the exercise of it in another Bi∣shops jurisdiction or Diocese without his leave; which being gran∣ted to some of them, gave occasion to those Chorepiscopi, which were Bishops without particular title and locall jurisdiction, but yet enjoying and using this power of Ordination in some Country-Townes and Villages, by the permission of the Bishop or Metropoli∣tane of the Diocese or Province, residing in the chief City: which indulgence was after (as the Church-Histories tell us) taken away from the Chorepiscopi, when it was found to occasion great inconve∣niences, by admitting two Bishops in one Precinct or Diocese.

Certainly, what is so pregnantly Catholick and usefull, that not onely all good men, but even such as were evill could not but ap∣prove and use it, it were not onely folly, but frenzy, to cast quite away: (if it were the full vote and free act of the Nation.) What Apology could be sufficient to excuse this Nation, either among Churches a∣broad, or to posterity at home, when they should see that by a rash, partiall and popular precipitancy we have been hurried, against all Reason, Honor and Religion, to forsake or to stop up the ancient fountaines of living waters, which have alwaies flowed from Episcopall Ordination, (supplying this, as all Churches, in all places and offices with orderly Presbyters and usefull Deacons) onely to try what those pits will afford which novellers have digged to themselves, and which they eagerly obtrude upon this Church, notwithstand∣ing they are already found by sad experience to hold no such cleare and pure waters, either for Doctrine or Discipline, for Authority or Unity, for Order or Peace, as those were which the Apostles digged, and the Catholick Church ever used and esteemed for sa∣cred?

In this great point then of Right Ordination, and true Ministeri∣all Authority (of which the Learned Mr. Mason professeth,* next his salvation, he desires to be assured) it is (as I humbly conceive) not onely piously, but prudently necessary for our Reformed Church, Religion and Ministry to be effectually vindicated, and by all pos∣sible meanes fairly united. If there were ever any other way of Ordination used or allowed in the Church of Christ, let the Au∣thors, Histories and instances be produced, either as to their grounds or their practise. If there were never any other either used, or ap∣proved, or thought of, besides that which was in the Church of Eng∣land, managed by Bishops, as necessary and chief agents in it; truly it is but Justice, Reason, Conscience and Honor to own this Truth, to follow this Catholick precedent, to returne to an holy conformity with pious Antiquity, which neither invented nor induced Bishops or Episcopall Ordination and jurisdiction as an affected novelty, or a studied variety, but they followed (doubtlesse) herein what was received from the very first Bishops, who succeeded to the Apostles, as authorized and placed by them.

Page  512*So that as the succession of Bishops was lineally reducible to the Apostles, (which Irenaeus, Tertullian, Cyprian, Eusebius, Nicephorus, and others evidently prove, not onely by their publick Registers, but by their private memories, when the names of Bishops were fresh in Christians minds, and not very numerous, as in the second and third Centuries) No lesse may be affirmed of Ordination by Bi∣shops, it had its precept and pattern from the Apostles, expresly committed and enjoyned to some persons as chief Bishops, never trusted to meer Presbyters alone, much less to people in common, so far as any Record of the Church, Sacred or Ecclesiastick, doth informe us; whose constant silence in this case is a better Testimo∣ny against all innovation of Ecclesiasticall Ordination, than all the Sorites, the Rhapsodies, heapes and scamblings of I know not what broken scraps and wrested allegations out of any Scriptures or Fa∣thers can be: by which I see some men have sought, with much dust, sweat and blood, to bring in their new, uncertaine, unaccusto∣med and unauthentick formes of Ordination, exclusive of any Presi∣dent or Bishop, who ever was as the principall Verb in a sentence, which cannot be wanting, without making the sense of all other words very lame, defective, incoherent and insignificant.

These grand perswasions joyned to the sad experiences made in Englands late variations, do thus far command me to be more in∣tent and earnest that in this point of valid, complete, undoubted and most authoritative Ordination we might be made uniform; that all Ministers, like currant money, might have the same image and superscription upon them.

It is most certaine that the Christian and Reformed Religion will never be able to shine either clearly, or constantly, or comforta∣bly upon the consciences of Christians, either as Ministers or peo∣ple, while it is in this great point of Ordination so darkned, clouded and eclipsed, that it lookes like the Sun wrapped in sackcloth, or the Moon turned into blood. What Ministry, what Ministers, what Ordination, what Ordained, what Ordainers, what Ordinances of Christ will (in time) be much esteemed in England by the Nobility, Gentry or Yeomanry, when they shall see various waies of Ordi∣nation daily invented and obtruded, pittifull Novelties induced, uni∣form Antiquity discarded, Primitive Episcopacy exautorated, a subor∣dinate Presbytery scorned,* a popular parity and petulancy indulged every where to make what extemporary Priests and Preachers they list of the dregs and meanest of the people, as little (God knowes) to their own soules benefit as to the Churches peace, or to the honor of this Nation, though they do it with as much facility as children make little babies of clouts, or statues of clay, as Nazian∣zen alludes?

For what I pray you will these new propagators, with all their progeny of new-ordained, new-fashioned, new-coyned and new-commissioned Preachers, signifie to the more sober sort of man∣kind, or indeed to the very plebs and vulgar, especially among Page  513 people so curious, so querulous, so proud, so pragmatick, so petu∣lant, so insolent, as are in England? Will sober Christians ever much care for any Ministers unlesse they be commended to them as meet to be such, not onely by the highest wisdome and civill orderings of this Nation, but also as set over them in the Lords Name, and Christs Authority, by an holy and solemn Ordination? such, of which they have the least and indeed no cause to have any doubting or slighting thoughts; which is the case onely of Episcopall Ordination. English Christians of any estate, worth, weight, or wisdome, will never be contented to be taught and reproved, to have their chil∣dren baptized at the Font, or themselves communicated at the Lords Table, by such Ministers as shall have onely the petty tickets of an humane act or State-ordinance. No, they will, and justly ought to require the grand Charter of Divine Authority, conferred in the way of Catholick and true Ordination: That so Ministers may be able to justifie their function and actions, not onely in Law, but in consci∣ence; not as Emissaries from men, but as Embassadors from God, Commissionated by Christ and his Deputies, imployed in his work, and armed with his power. There goes much more to make a Minister of Jesus Christ, than to make a Constable in an Hundred or a Parish, or to make a Captaine in a Troop, or a Justice on a Bench; who yet cannot expect to be owned as such, unlesse they can evidence their Commission and Authority to be rightly derived from the soveraigne originall of civill power: no more may Ministers, unlesse they can shew the right source and course of their sacred Autho∣rity.

While Ministers preach and practise, Baptize and Consecrate with divided tongues, distracted hands and distorted heads, as to this point of their Ordination, they are likely to produce no better suc∣cesses, either to this Church or Nation, than those morter-men did, whose work deserved the nick-name of Babel or Confusion. The essentiall forme and difference, the whole life and operation, the proper virtue and efficacy of a Christian Ministry and Minister, de∣pending (as I have shewed) upon the truth, sanctity and validity of that Authority with which he is invested, and by that enabled to do the work and office of a Minister; without which no man hath any more to do, than his meanest groom or foot-man, with the acts properly Ministeriall, Military or Magisteriall, whatever abilities or call he fancie himself to have.

So that if once your Wisdome and Piety (O worthy Gentlemen) could find a way to put the Clergy or Ministry of this Church (as for∣merly we were) into an uniform way of sacred, complete and un∣doubted Authority as to their Ordination, then (and not before) will they appeare like the Angels of God ascending and descending in their orderly courses; then will they be enabled and esteemed power∣fully to pray to God for you, powerfully to preach from God to you, powerfully to consecrate and exhibit holy mysteries to you: Then will they be like the Lamps of the Temple, or the shafts of the Page  514 Golden Candlestick, (which were all of the same make and fashion, and supplied with holy oyle from the same source) shining with a lu∣stre more than humane in your severall congregations: how much more will they appeare like Angelick and Celestiall Quires in their Ecclestastick Convocations and Synodall Conventions?

Whereas now Ministers are in all Places, Cities and Countries wretchedly divided, monstrously deformed, and miserably disabled, mutually accusing and clamoring against each other, alwaies bark∣ing, or biting, or howling, either tormenting or tormented, as the De∣vils in Hell. One superciliously abhorrs what another devoutly adores. One vilifies what another venerates. One Minister with his party pulls down what another builds up. One execrates what another consecrates. One nullifies what another magnifies. One formally officiates who is counted no Minister, and really is none; another is thought to be but halfe a Minister, or a kind of mungrell; a third is reputed for more than an ordinary Minister, as having his Com∣mission by inspiration or conspiration. One is thought superfluous, yea superstitious, in his Ordination, because he had a Bishop with Presbyters to ordaine him; another is judged defective and dwar∣fish for want of a Bishop; a third hath neither Bishop nor true Pres∣byters to ordaine him, but either begets a body to himself as an head, or is chosen by a popular body to be their head. This makes both Preachers and people at such distances and defiances in Religion, that one counts that sacriledge which another boasts of as sacred. One is called a mocker of God, an usurper in holy offices, and a con∣temner of the Churches Primitive and Catholick Custome; ano∣ther is derided as a doting Antiquary, a superstitious Priest, or proud Prelate, who can relish no bread but what is old and moldy, nor any drink but what is out of a Gibeonitish bottle.

Thus are all holy mysteries and duties, which any Ministers per∣forme, made either very disputable or despicable to the people, while all their authority on all sides, as dispensers of them, is so much que∣stioned, doubted, divided and denyed in the great point of their mission and Ordination; which is most essentiall to a Minister, and most fundamentall to any Churches Peace and Polity, requiring (next the maine Articles of Faith) to be setled in the clearest and most unquestionable way, with most uniform Authority, most conforme to all pious Antiquity; whose ancient and Catholick patterne as to Episcopall (that is Apostolicall) Ordination, is no more with pru∣dence to be changed either into Presbyterian or Independent new formes, than the Church hath cause to exchange Davids▪ Psalmes for any such godly Balads or moderne Hymns, as we see some Mi∣nisters, with more piety (I hope) than good poetry, have sometime commended to the harsh and unharmonious voyces of ill-tuned and ill-stringed Congregations.

Adde to all these, not onely the inconveniencies, but mischiefes, which are not more uncomfortable than pernicious to the interest of the true and Reformed Religion. For from the divisions of Mini∣sters, Page  515 as to their rise and descent or Ordination, follow not onely strangeness, but strifes and emulations, evil eyes and secret feudes against one another, each being either jealous of, or contemptuous toward another. But furthermore, from this difference in their Ordination, they are tempted to affect, to broach and to preach different Do∣ctrines. For those peeled rods which alwaies lye before their eyes, as to their Orders or Characters, their Ministeriall Admissions and Stations, do occasion their conceiving and bringing forth a ring-straked and spotted kind of Religion, even as to Doctrine; that by the discriminations of their opinions either in faith or manners, they may more testifie their distances from, and animosities against each other as Ministers.

Men of very good parts, yea and of piety many times (as Saint Jerome and Ruffinus) from lesser disputes and differences, are trans∣ported to wide and sharp defiances; not onely as to their persons, but as to their perswasions. Hence we see Ministers of different de∣scents commonly affect to be known by some different points & Do∣ctrines. Presbyterians and Independents are thought generally to follow Mr. Calvin in all points, as sworne to his dictates or deter∣minations; who was a man, though of excellent parts, yet not of Divine and infallible perfections, but mixed with humane infirmi∣ties, passions and imperfections. Episcopall Divines are suspected most-what to have at least a tang and relish of Lutheran, Arminian, & Pelagian opinions; some are said to run out to a ranknesse of Socini∣anisme: though the most and best of them I know do confine themselves to the Doctrine of their Mother the Church of England, which was neither inconstant, curious nor superfluous, but cleare, necessary and constant, owning no Dictator but Christ, and no Ca∣non of Faith but the Scriptures; doing and determining all things of Religion with great gravity, counsell, moderation, charity and circumspection, besides a just & soveraigne Authority, which swayes much with the Episcopall Clergy. As the Church of England did not despise Luthers, Melanchthons, or Calvins judgement, so it justly preferred its own before theirs, or any one mans, being alwaies guided by the concurrent Wisdome and Piety of many Learned and Godly Clergy-men, both Bishops and Presbyters, no way inferiour to those or any forraigne Divines, and in some things far their superiours, not onely as to the eminent places they held in this Church, but as to the great discretion and temper of their Spirits; which made many of them fitter for the glorious Crown of Martyr∣dome which they enjoyed, than either of those two hotter-spirited, yet renowned men, who died in their beds, who had not onely to contend with the Papall errors and superstitions, which then ex∣treamely pestered them and all Christendome, but with their own passions and transports, yea and with those many popular extrava∣gancies which they rather occasioned, I hope, than designed among the vulgar, who presently fancyed that they had the precepts and patternes of those great men, Luther and Calvin, to animate them Page  516 to popular, seditious, rude, injurious and rebellious methods of Re∣formation; in which the very plebs or populacy imagined them∣selves better able to judge of Religion, than any of their Gover∣nours in Church or State, and because they had more hands, there∣fore they must needs have better hearts and heads to do that work, when and how they listed. Which mad methods as the Church of England never used in its practise, so it perfectly abhorred in its Do∣ctrine, to which few Ministers do heartily, ingenuously and fully conforme, who have forsaken its Discipline and Ordination; from which who so flies furthest, commonly wanders and wilders most in Enthusiastick, Familistick and Anabaptistick opinions.

In order to this designe of restoring an uniforme and Authorita∣tive Ordination, O how ingenuous, how religious, how prudent, how just, how charitable, how noble a work would it be on all sides, for wise and worthy men, to have some regard to those few clusters of Episcopacy which are yet remaining in England, as a seed in which may be a blessing; if the learned and venerable Bishops yet living among us were fairely treated and invited to such a concur∣rence and common union in this point of Ordination as might trans∣mit both it and their Authority, without any flaw or scruple of schisme, interruption, or fraction, as most valid, complete and au∣thentick, to posterity, according to the Catholick and Primitive pat∣terne! O how great a security and satisfaction would this conjuncture and derivation & completion of holy orders by Bishops with Presbyters give to many learned mens scruples, and to many good Christians consciences, without any injury or offence (that I know) to such of any party as are truly pious and peaceable, who (no doubt) would be glad to see that no disorder or discord might be in holy orders, from which (as from a good & well-tempered spring in a Watch,) all the regular motions of the wheeles, and the true indications of the hand are derived, directed and depending! There can be nothing but clashings, enterferings and confusions in any Church, or society of Christians, where there are crosse-grained, contradictive, or coun∣terfeited Ministers, as to their Ordination. Here must be laid the principall and corner binding-stone of our happy Constitution and Communion as a Christian Church, or Ecclesiasticall polity. The affecting of novelty and variety in this (as to the maine of the Mini∣steriall Order, Power and Authority,) had been the way to have made at first a very crasie and weak Reformation in England, and is now the way to deforme, yea to destroy all again, giving infinite advantages to the projects and policies of Rome, also to the licenti∣ous distempers of mens own hearts and manners: which considera∣tions have made me the more large and importune, as in a point of no lesse consequence and importance as to the visible constitu∣tion and managery of any Church, than the unity and uniformity of civill power or Magistratick Authority is necessary for any Com∣monwealth or Kingdom, where divided magistracy doth certain∣ly tend to distraction, and so to destruction, as our own late miseries Page  517 do abundantly convince us, as to our civill peace and secular inte∣rest: And truly no lesse will a divided Ministry infallibly tend to the distraction first, and then the destruction of this Church and the Reformed Religion: a new Ministry portends either no Ministry, or no true one. And where most Reverend Episcopacy, (which hath so many glorious marks of Primitive Antiquity, Rare Piety, Sig∣nall Prosperity, Undisputable Universality, Apostolick Order, Scrip∣turall Authority and Divine benediction upon it; where this) comes after 1600. years of Christianity, and one hundred yeares of an happy Reformation, to be questioned, baffled, exautorated, there is no great likelihood that the novices and punyes, Presbytery, or Independency, or Anabaptisme, or Enthusiasme, should take any great root in the love and esteem of any Christians, who if Learned, Wise and Upright, must needs have greater confidence of and reverence for an Episcopall Ministry, than for any new-modes, which never yet had, at their best, any thing either very desirable or very commendable in them, as to Wise and Grave mens affe∣ctions and judgements. And take them in their passions, pragma∣ticalnesse, popularities, partialities, novelties, varieties, inconstan∣cies, confusions, and injuriousness and insolencies, by which they have either begun or increased their parties, waies and designes in many places, many times against the will and Authority of lawfull Magi∣strates and Soveraigne Princes, no lesse than against the dignity & au∣thority of the Bishops and Fathers of the Church; look upon the best of them (I say) under these marks, which are almost inseparable from them, (especially in the height of their lusts and hopes, which are as their rutting time, which secular ambitions and popular acclamations raise them to) I believe, as they will never obtaine the consciencious respect of the wisest and best men, so, nor will they in conclusion constantly enjoy the vulgar flatteries and ap∣plaudings of weak or wicked men; who having not cast any an∣chor of fixation to their judgements and affections, either in clear Reason or sound Religion, in Equity or Charity, in Faith or Love, in holy Antiquity or Primitive conformity, but preferring factious and fancifull novelties before Catholick and Uniforme Antiquity, they must needs be everlastingly fluctuating in their endlesse inven∣tions, ambitions, inconstancies and vertiginous Reformations of Ministry and Religion, which are commonly biassed by some private advantages, over-swaying them to invent or embrace some gainfull novelty, contrary to that due veneration and humble submission which all sober Christians owe to Primitive simplicity, and that Ca∣tholick Authority which is indelebly stamped upon the Universall Churches custome, consent and practise, agreeable to the Scrip∣ture-Canon or rule, which it ever was. All which are in no one thing more evident than in this of the Originall constitution, deriva∣tion and transmission of the Ministeriall Order, Office and Authority, by the way of Episcopall eminency; where Bishops with their Pres∣byters did ever rightly ordaine Evangelicall Ministers, but Presbyters Page  518 without any Bishops above them never did, by any allowed exam∣ple or usuall practise in any Church, from the Apostles daies, till the last Century.