Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

SECT. VIII. Of the Due Election of Messengers, Bishops, and Deacons, in the Christian Church.

Here we meet a Cloud of Questions or Objections, old and new; By what Authority do you these things? and who gave you this Authority? With Qui estis? unde venistis? quid agitis in Vinea mea? Who are you? whence came you? what have you to do in my Vineyard? Thus the Papists out of Tertullian; and sometimes the Prelatists urge us after the same manner. To the latter therefore we say, Look how well they can defend themselves against the Papists, so well at least may we defend our selves against them; because we are ready at any time to shew that the Grounds on which we separate from them, are every way as clear, as those on which they separate from the Papists. Nor are they exactly of a mind about the Lawfulness of their Call to the Ministry. Luther and Beza, holding for an Ex∣traordinary Call, whilst our English Reformers from Cranmer to this day, rather adhere to the Ordination which they brought with them from the Papists, deeming it a valid Ordination, the Corruptions attending it notwithstanding. But this is disclaimed by Luther, who saith:

* 1.1 Whoso loveth Christ, ought to endure any thing, rather than to be ordain∣ed by the Papists; because in their Ordinations all things are carried on with such wicked preposterousness, that if they were not mad and blind, they would perceive how they mock God to his Face — being stricken with an universal blindness, they do not so much as know thae Word of God, or Ministry there∣of, especially the Bishops, who ordain — Let me be counted (saith he) a Fool, a Knave, a Liar; if there be any one ordained by them, who dare say, that at such time as he received Orders, he was commanded to dispence the Mysteries of Christ, or to teach the Gospel — But they ordain Sacrifi∣cers of the unbloody Sacrifice of the Mass, and to hear Confessions, &c. This is that which the Bishop intends when he gives them the Chalice. Thus far Luther. To which agrees the Oath taken by the Bishop himself to the Pope, at what time he is consecrated, which we find at large in Bullinger, the Contents whereof are thus: That he will be a true Sub∣ject to the Pope, obey the Decrees of the Fathers and the Church, (meaning the Roman Church) and that he will persecute Hereticks, &c. But not one word that he will serve Christ and preach his Gospel.

Beza censures all ordination taken from the Papists: thus he speaks:

What ordinary vocation is that which you say the First Reformers had, excepting some few of them; is it not the Pall? Shall we think then that the Popish Orders are valid, in which there is not any preceding inquiry into manners? no such inquiry or procedure as is inviolably to be made or obser∣ved by Divine Right in Elections and Ordinations — Shall we think so high∣ly of their Ordinations, that as often as any false Bishops are converted to true Christianity, immediately all the filth, uncleanness, and impurity col∣lated, is washed away? Nay — but with what face or conscience will he be able to forsake Popery, and not abjure his irregular Ordination, or if he do abjure it, how can he by virtue thereof claim authority to teach?

Thus we see these two Pillars of the Protestant-Reformation are so far from deriving a Call to the Ministry through the Papacy, and so to the Primitive Times, as some Protestants pretend to do, that they utterly reject any Ordination that comes from them. Nor were Lu∣ther or Beza ordained after they came from the Papists, and therefore Beza defends himself by instances of those that were called extraordi∣narily, as Isaiah, Daniel, Amos, Zecharias, &c.

These things premised, we now assume that either of these ways, approved of by our Reformers respectively, could we go as well as your selves, being, 1. Many of us ordained by those who received Ordination from you, and so we could run with you to Cranmer, and then proceed, &c. And as for the Opinion of Luther and Beza, about their Extraordinary Call, it's not impossible for us to give as fair a demonstration that we have it, as either of them; especially if we take the Rules given by Beza to judg of such a Call by to be cogent, viz. Good Life, sound Doctrine, and the Election of the People. But to be short, we do not very well like either of these ways: not the First, it is so sordid, as that the Papists themselves in deriving their Call through many Diabolical Popes, even VVitches and Devils incar∣nate by their own Confession, make but a lamentable succession of it

in the end. Not the Second, for we will not compare with Isaiah, Daniel, Amos, Zecharias, in respect of their immediate Mission. But this we say;

That our Call to the Ministry is no otherwise extraordinary, than our Call to believe the Gospel, or as it standeth clear from all the idle Ceremonies used by Papists or others in their Ordinations; or as it is ordered according to the Word of God. And is the Sacred Word of power to beget us to God, and not of power to enable us to worship him in his own Ordinances? this seems justly ridiculous. We make no doubt at all but that it's easie with God, and no extra∣ordinary thing neither, to raise a People to himself in a Nation, where all are gone out of the Way of the Lord, meerly through his Blessing upon the Reading and diligent Searching of the Scriptures; (I speak of a Nation where the Scriptures are received for God's Word, as that is our case, otherwise the difficulty were greater). The truth is, all the ways of God's Worship are made ready for us, and laid at our doors; and we do but take up gladly what others let lie as useless things; that they may hug their own Shadows or other mens Vanities. Yea to silence a Papist for ever (which one would think to be a hard thing) in this Question, Do they not allow, in case of necessity an Heathen to baptize, and count it a valid Baptism? And why then may not we, when God hath opened our eyes to see any other truth as well as that, enter upon the dutiful observance of it in the best way we can, our circumstances being considered. Will not necessity warrant a man to administer the Lord's Supper, as well as Baptism? For my part I shall never believe but the one Ordinance is as Sacred as the other; and where Churches are settled, ought to be dispenced in the most honourable way, and by the most meet In∣struments: Wherefore a Papist granting me so much as aforesaid in the case of Baptism, I will not thank him (unless to serve him to his good) that he grant me the same power to take up the practice of any o∣ther Ordinance whatsoever.

And hereupon I do boldly (yet humbly) affirm, That true ordinati∣on is only found, (at least in some part of it) in the Baptized Churches. First, Because they only have true Baptism, and where true Baptism is not, Ordination cannot be regular. 2. Because due Election of Officers is found among them, whilst neglected both by Papists and Prelatists. And 3. The true Form or Order of Ordination is found in our Churches. The First is evident of it self. No Baptism no Ordi∣nation, is a Truth no rational man will deny, excepting only Extra∣ordinary Cases, which are not in the bounds of our present Question. And for the Second, 'tis certain none are ordained to any Office in the Baptized Churches, till elected by the Consent of the Church, or at least the Major part: And herein they follow the Steps of the A∣postles, Act. 1. when one must be chosen in the room of Judas, the CXX. which was the whole Assembly, allowed the Choice of two, and left it to the Lord which of the two should take part in that Mini∣stry; and good reason there is, that where all are equally concern'd,

they should be equally satisfied in the Choice of such, as to whom they commit the Care and Feeding of their Souls. And when Deacons were to be ordained, the whole Church is consulted, and the Election made by them who knew the Qualifications of the Persons; these the Apostles ordained to serve the Church in that Office: This is most plain, Act. 6. yet men seem to take no notice of it at all.

And as the Scripture, so Antiquity stands with us in this Case. * 1.2 The Nicene Council, writing their Minds to the Church at Alexandria, concerning some that were to succeed in the room of other Bishops, gives these Directions in the Case: If so be they shall seem to be worthy, and the People shall chuse them: Where we see the old Rules given by the Holy Ghost carefully observed. Nor did they judge of their Worthiness according to the Mode of these days, as they were men that had taken such and such Degrees in the Schools, &c. For Cle∣ment gives an account of the Antient way in that Case, in these words: * 1.3 Having made trial of them by the Spirit to be Bishops and Deacons. — And again: Others well approved of should succeed into the Office and Mi∣nistry, who therefore have been constituted — by famous and discreet Men, with the good liking and consent of all the Church, — and who withal have had of a long time a good Testimony from all men.

Leo also gives the same direction, * 1.4 and chargeth that none be ordain∣ed against the Wills and Petitions of the People.

Dr. Bilson saith; * 1.5 Each Church stands free by God's Law, to admit, maintain, and obey no man as their Pastor, without their liking; and that the Peoples Election — dependeth on humane fellowship, and first princi∣ples of humane Society or Assemblies.

And Leo again, in Ep. 89. The Custom was that he should be chosen of All that was to be over All; and wills that the liking of the People and their Testimony be sought: That in Ordinations the Rules of the Apostles and Fa∣thers may be followed; that he who is to be over the Church should not only have the allowance of the Faithful, but the Testimony also of them that are without.

Cyprian is very express in this Case: * 1.6 That the People, who full and perfectly know the Life of him that is to be ordained Bishop, are to be pre∣sent, and he chosen with their allowance who know the Conversation of every one. And he brings Salimus his Collegue for instance, who was chosen by the Voice of the whole Brotherhood, and the Judgment of the Bishops which came together.

But as Dr. Field shews, * 1.7 this Right of the People hath been inva∣ded many ways. 1. By great Personages and Magistrates. 2. When the Bishops grew to great pomp and the Clergy began to be enriched by Benefices, Elections were, and to this day, are made according to the Interests of the Rich and Strong, whilst the People are not only deprived of, but become ignorant that any right remains in them to chuse their own Ministers or Pastors.

Now this Priviledge is restored and maintained in the Baptized Churches, where none are elected Messengers, Bishops, or Deacons without the free Choice of the Brotherhood where such Elections are

made. And after such Election of persons of known integrity and com∣petent ability, we proceed to Ordination, with Fasting and Prayer, and the Laying on of Hands according to the Scripture, Act. 13. 3. And when they had fasted and prayed they layed their Hands on them, and sent them away. Thus for the Ordination of Messengers, or a Travel∣ling Ministry, Act. 14. 23. And when they had ordained them Elders in every Church, and prayed with fasting, they commended them to the Lord, on whom they believed. Thus for the Ordination of Elders or Bishops, Act. 6. 5, 6. And they chose Stephen, a Man full of Faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Permenas, and Nicholas — whom they set before the Apostles; and when they had prayed, they laid their Hands on them. Thus for the Ordinati∣on of Deacons. All which Apostolical Practices are religiously ob∣served in the Baptized Churches, without any devised Adjuncts or Ceremonies of our own or others.

And very remarkable it is from Act. 13. That though the Apo∣stles were yet living, it was not thought necessary, that the Ordinati∣on of Paul and Barnabas should be derived from them: But they were ordained by men who were not under Ordination, but only Teachers and Prophets in the Church. * 1.8 This Dr. Fulk allows, and saith; The Papists cannot prove that any of them (that assisted in the Ordi∣nation of Paul and Barnabas) were Bishops, for though by their own stories Peter was then Bishop at Antioch, yet he is not concern'd in this Astion: So that we see from this Instance a successive Ordination from the A∣postles and from Persons ordained by them, is interrupted even in the Apostles days; and therefore we conclude, that where the Truth of the Gospel is received with the Gifts of God's Holy Spirit, there is a sufficiency of power also on the Persons so gifted with the Advice and Consent of the Church, to send forth, or to appoint men to the VVork of the Ministry, whom God hath fitted for such Services. Although this course is not to be taken in contempt or neglect of that way which is more ordinary and regular. Howbeit, to tie the power of Ordina∣tion so straitly to the Persons of men Ordained, by those who were or∣dained by such as were ordained by the Apostles themselves, would in all likelihood throw the Power of Ordination out of the whole Church of God at this day, especially if we stand upon the due Election and Qualification of the Persons so claiming a Succession from the Apostles themselves. And indeed it is granted by the Rhemists themselves, * 1.9 that men sent by the Church to minister in the Gospel, are sent by the Ho∣ly Ghost; so that if we prove our Churches true Churches of Christ, (as that we have and trust further to manifest) then the Controversie about our Lawful Call to the Ministry is at an end.

Notes

• * 1.1

  See Mr. Stubb Occas. Queries.
• * 1.2

  Theod. l. 1. c. 9.
• * 1.3

  Clement, Ep. 1. ad Corinth.
• * 1.4

  Leo Ep. 84. c. 5.
• * 1.5

  Dr. B. perpet. Governm. p. 339.
• * 1.6

  Cyp. Ep. l. 1. Ep. 4.
• * 1.7

  Dr. Field of the Church.
• * 1.8

  Dr. Fulk.
• * 1.9

  Rhem. Annot. on Act. 13.