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 ...

CHAP. IX. Sheweth what Ministers, or Officers, God hath given or appointed to Govern the Christian Church to the End of the World.

SECT. I.

AS it is certain that Governors and Government is as necessary to the well-being of the Church of Christ, as to Bodies Poli∣tick; so it is as dangerous to have them of humane Device, and not of Divine Institution. For sith the whole Church, as such, is of Di∣vine Institution, it's necessary her Guides or Rulers, as such, should be of Divine Institution also. We shall therefore neglect as unpro∣fitable Trifles, these swelling Titles, of his Holiness the Pope, with his Attendants the Cardinals, Lord Abbots, Arch-Bishops, Lord Bi∣shops with their Appendants, Deans and Sub-Deans, Chanters and Sub-Chanters, Canons and Petty-Canons, Arch-Deacons and Sub-Deacons, Pre∣bendaries, Chancelours, Proctors, and Apparitors, &c. All which serve more for the lifting up of Men than Christ; witness (beside experi∣ence) some of eminency among themselves, who being under a deep sence, (as one reports) * 1.1 have upon their Oaths as in the presence of God acknowledged, That the Calling of Arch, and Diocesan Bishops, as now in use, was a meer Politick Device of Man, and utterly contrary to the Word of God, and of much cruelty and tyranny against the People. That the cruel Effects and pernicious Consequences thereof, have been very damnable and pernicious in all places where it hath any footing: That it hath been the cause of neglect of preaching the Word of God, and that out of it, the Primacy of the Pope hath sprung.

Leaving them therefore under consideration of the Censure of their convinced Fellow Bishops, we shall endeavour (God assisting) the Re∣stauration of Truth in this Particular, and the rather, for that upon a due settlement of the Church of God in respect of her lawful Offi∣cers, depends, in a great measure, her growth and peace in the Truth in general. And that we may the better do this, we will first shew what enquiries have been made in time past by good men, and par∣ticularly

by the Learned Salmasius, whose design being mainly to op∣pose the Popish Sacrifice, hath chiefly bent his stile against the Title of Priesthood in the Christian Church, as being an Innovation, and bor∣rowed either from the Jews or Heathens, without Authority from Christ or his Apostles, who acknowledge no Priesthood to offer Sa∣crifice-propitiatory in the Christian Church, save that of Christ's only; and this I will set down in a Section by it self.

SECT. II. Salmasius against the Popish Priesthood, &c.

There is no such thing as Priest and Priesthood, [meaning to offer propitiatory Sacrifice, save that of Christ himself] to be found in the Gospels or Apostolick Writings. Not the Apostles, nor those whom they set in the Churches, neither the one nor the other are so called. * 1.2 But Bishops, Presbyters, &c. where there is not so much as the Name recorded, why should we imagin the thing it self to have been? Yea the Apostles, who first of all divulged the Gospel, seem to have made it their work to abolish the Name and Memory of Jewish Sacrifices, in the places they converted. VVhere there were no Name of Sacrifices, there ought to be no Priest or Priesthood. The Name of Altar was not heard of in the Primitive Churches, established by the Apostles. It was a Table, not an Altar whereat the Lord's Supper was celebra∣ted. Since therefore it is not read, that Christ or his Disciples did ascribe unto the First Ministers or Propagators of the Gospel the Ap∣pellation of Priest, but of Bishops and Presbyters, it is not like that they would introduce or fix a Priesthood, however distinguished in Model, from that which they went about to abolish. They were converted from being Jews, whose Laws and Ceremonies Christ did antiquate. Nor would he call these Publishers, or Ministers of the VVord, Priests, because in the New Law, there was not any need of Sacrifices, as in the Old. — Let them talk what they will of a Sa∣crament of Orders, — there is not any Sacrament of Christ, the Administration whereof doth qualifie a Priest, because Christ insti∣tuted no Priesthood. — The Name of Priest, as it was ascribed to the Christian Presbyters, and that of Chief Priest, to be distinct from the Laiety, was introduced in the 2d. Century, and in the Age after the Apostles. For when many came over from Heathenism to Chri∣stianity, and several Jews were converted, both which in that Re∣ligion which they deserted, had been used to Priests and chief Priests, it was easie for them so to accommodate things, that in their newly embraced Religion, they should either find or create Priests, especi∣ally in Name; and indeed they did rather create them, for there were none at first among Christians, nor was the change of Names opposed by such as received Converts, that so they might gain more and more upon the Jews and Gentiles; — they did little think that such tem∣porizing

and compliance in words, would at last beget an alteration in the things themselves. The Bishops and Presbyters in those days were so far Laicks, as to be esteemed only the more honourable part of the People; and therefore it was that several Lay-men were chosen to be Presbyters and Bishops, without being promoted gradually through inferiour Orders. And that Custome did continue long in the Church. Thus Ambrose at Milan, Nectarius at Constantinople, &c. who had been brought up in civil Emploiments: And it is evi∣dent out of Leo's Epistle, that this was the Custom in several places in Italy, which he went about to abolish. Thus far Salmasius. He that would see more to this purpose, may read Mr. H. S. Light shin▪ out of Dark.

SECT. III. Concerning the Titles of the Officers of the Christian Church, and First, Of Messengers or Apostles.

The Rubbish of men's Devices being removed, we shall apply our selves to the Word of God, where we find only these four sorts of Ordai∣ned Officers or Ministers given to the Christian Churches, viz. Messen∣gers, (or Apostles), Bishops (or Elders), and Deacons. For though we read of Prophets, Evangelists, Teachers, and Pastors; yet these are either included in the Former, or else are Titles arising from the Gift re∣ceived, and not from any Church-Election or Ordination: And of these in order.

Touching the Office of Messengers or Apostles, as a perpetual Mi∣nistry to the Church, I shall say but little here; because I shall have occasion to express my self fully on that Subject in my Defence, or last Book. Yet thus much by the way; That though it is most cer∣tain there were several things proper and peculiar to the First and Chief Apostles, not to be pretended at all by their Successors the sub∣ordinate Messengers; yet it is also true, that many things pertaining to their Office as Itinerate Ministers, are of perpetual duration in the Church with respect to that Holy Function, and consequently to de∣scend to those who were to succeed them as Travelling Ministers, to plant Churches, and to settle those in order who are as Sheep with∣out a Shepherd, &c. For this Office is as firmly settled in the Church, as any other, and therefore the Abrogation of this is in effect to a∣bolish them all. See 1 Cor. 12. Ephes. 4. The Promise of Christ, Mat. 28. 20. pertains to them to the End of the World, as well as to any part of the Church: And that Commission, to teach all Nations, must have a Ministry authorized by it, whilst the Nations are to be taught, or the Gospel to be preached to every Creature; at least the Commission is of virtue to impower such a Ministry to teach all Na∣tions, as well as to baptize Converts; yet no Officers as such, in the Church, save that of Messengers or Apostles, are obliged to do that Work, but to look to their particular Charge. This Office is per∣petuated

by virtue of Christ's Speech, Luke 11. 49. I will send them Prophets and Apostles. As also in that the Primitive Churches, by the Will of God, had such a Ministry of Apostles inferiour to the Chief Apostles, 2. 8, 23. where certain Brethren of the Travelling Ministry, are called the Apostles or Messengers of the Churches, and the Glory of Christ.

And to this we have the Consent of Learned Writers of Christia∣nity, both Antient and Modern; As Clement Alexander. calls that Cle∣mens which was Paul's Companion, the Apostle Clement. Theodo∣ret calls Titus the Apostle of the Cretians; and Timothy he calls the Asian Apostle. Irenaeus calls some Apostles who lived more than an hundred Years after Christ, (as Dr. Hammond); and therefore were none of the Chief Apostles who deceased ere that time. For a Mo∣dern Writer (Bullinger) is very plain, Howsb. 5. Decade p. 880. We deny not (saith he) that after the death of the Apostles there were oftentimes Apostles raised up of God, which might preach the Gospel to Barbarous Na∣tions: We confess also, that God even at this day, is able to raise up Apo∣stles, Evangelists, and Prophets, whose Labour he may use to work the Sal∣vation of Mankind. Thus then both the Sacred Scripture, great An∣tiquity, and later Doctors, do all consent to the Truth of our Opini∣on in this Particular.

SECT. IV. Of the Divine Institution of Bishops in the Christian Church.

The Office of Bishops is of Divine Institution in the Church of Christ, being given by, and being originally in him, who is the Chief Shep∣herd and Bishop of our Souls, 1 Pet. 2. 25. and 5. 4. was thence de∣rived unto the Apostles, Act. 1. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et Episcopalum ejus accipit alter: And from this Office or Charge Judas that False Apostle fell, yet it remained in the rest, and by them com∣mitted to Faithful Men, and from them to others also, 2 Tim. 2. 2. And thus the Divine Institution of this Sacred Office is clearly found, both in the Original, and after Ordinations in the Apostolical Churches. And therefore by what Right or Power True Churches may be (and are) gathered this day, by the same these Officers may be revived also, even there, where a Succession of Churches and Of∣ficers have failed. Christ Jesus by his Holy Spirit being always powerfully present with his own Doctrine, to put those into a capa∣city to manage the Affairs of the Gospel, who receive the Truth there∣of in the Love of it: An Instance of this kind we meet with, Act. 13. 1, 2, 3, 4. where we find no man an Ordained Officer, yet by God's Direction they ordain Paul and Barnabas to the Work of the Ministry; and we are to hear what the Spirit saith to the Churches, our im∣mergency falling out (as it may) to be the same.

Hence it is that we cannot but greatly dislike what some Learned * 1.3 Protestants (among whom B. Bilson) tell the World, viz. That

Christ took his Pattern in making Officers for his Church from the Jews sending the Messengers of their Synagogues to others. And that the Apostles likewise borrowed the Titles of Elder, or Presbyter, from the Order used in the Jewish Synagogue. Yea Dr. Hammond would perswade the World, That the Christian Baptism is only a Copy taken from the Jewish Custom, which he makes the Original. From which unwary reasonings of Learned Men, probably hath sprung no small contempt of the Offices and other Holy Ordinances of the Chri∣stian Church. Doubtless our Saviour was not beholden to the Jews for any direction how to constitute his Church under a Ministry with fit Titles; which if well observed, may rather be said to be ta∣ken of the Nature of the Work, which they oblige the Officers re∣spectively to perform, than to be borrowed from the Jews: But to let these Conceits pass,

The Divine Authority of the Office Episcopal, is clearly asserted by the Apostle, Act. 20. — the Holy Ghost hath made you Bishops or, Overseers. VVhat can make any Office to be of Divine Institution, if to be made so by the Holy Ghost will not do it? VVas not Paul's Office with Barnabas's; of Divine Institution? Yet how shall we prove it so well, as to shew from Act. 13. 4. that they were sent forth by the Holy Ghost? How Sacred this Office is, may be gathered from Paul's Epistles to Timothy and Titus, by whose Divine Pen, God pointeth out the most Heavenly-minded Men to that Work, and orders his Church to elect such as he hath first chosen: They that are called by God, and by his Church, as such; and ordained to officiate by his Mi∣nisters as such, cannot lightly have more to make their Office of Di∣vine Institution.

Some have laboured to make a difference between the Office of Bishops and Elders; but sith the Holy Scripture makes them rather one Office than two; we shall not concern our selves in the Contro∣versie: * 1.4 For it is most plain, that the same whom the Apostle calls Bishops, Act. 20. 28. are expresly called Elders of the Church, ver. 17. And so again in Titus 1. 5. the Direction is, that Elders be or∣dained in every City, of such Persons who are blameless, &c. And the Reason is rendered, ver. 7. For a Bishop must be blameless: So that Paul's Judgment is, that a Bishop and an Elder is all one; and of this mind was Jerom also. We conceive therefore, that the varie∣ty of Titles used to express the same Office, doth import the variety of the Work, both to take care, oversee the Flock, to feed and rule it. As the Apostle Peter, 1 Pet. 5. 1, 2, 3, 4. where, as Peter shews, the greatness of the Care and Work which lieth upon the Ministry, who are to feed the Church, whom he calleth Elders; so to encou∣rage them the more, he calls himself an Elder also: And hence we infer, that if Peter's Office as an Elder was of Divine Institution, then so was the other also. It should seem by the First Epistle of Cle∣ment to the Corinthians, that this Sacred Office began to be despised; he therefore, to establish the Church in this Truth as well as in o∣thers, speaks very largely to this Business; his Words to this Effect.

* 1.5 The Apostles were appointed to preach the Gospel unto us from our Lord Jesus Christ, and Jesus Christ from God himself — and the Apostles by him — They therefore preaching the Word through divers Countries and Cities; ordained in them the first Fruits of those that believed — to be Bi∣shops and Deacons. Neither was this any humane device; for many Ages be∣fore, mention was made of Bishops and Deacons in the Holy Writ: And somewhere thus it is written, I will appoint them Overseers in righteous∣ness, and Deacons faithful. And afterward he makes these Bishops and Elders to be both one: for speaking of those who were cast off, who had holily and unblameably undergone the Duties of their Episcopacy; He adds, Blessed are those Elders, who having already dispatched their Jour∣ney, have gained a fruitful and perfect Dissolution. Thus far Clement, taken to be the same Man that Paul writes of, and affirms his Name to be in the Book of Life, Phil. 4. 3. Whose Doctrine fully agrees with the Contents of this present Section, in opposition to the devised E∣piscopacy of Arch and Lord Bishops; as we shall hear further from him also anon touching this Matter.

SECT. V. Of the Work pertaining to Bishops or Elders in the Church of Christ.

Truly said the Apostle, If any man desire the Office of a Bishop, he desires a good VVork: He never dreamed of a good or great Reve∣nue, great Pomp and Domination in this VVorld; no, 'tis the VVork which he insists upon, that's it which is truly honourable in that Of∣fice. * 1.6 Now this VVork consists of divers Parts; they are to be as Eyes to the Church, to oversee or provide. They are to feed or nou∣rish the Flock with the sincere Milk of the VVord. They are to rule with diligence, and to keep good order in the Church of God, &c.

1. They must oversee, or provide: Hence they are called Watch∣men, Heb. 13. whose care and trust is over the Souls of Men, the weightiest Charge of all others: They must Look diligently, lest any man fail of the Grace of God, lest any root of bitterness springing, trouble the Church, and thereby many be defiled, Heb. 12. For where the Seers are blind, or the VVatch-men indiligent, Nettles, or grievous Offences, cover the Face of such Vineyards or Churches; They are to watch in all things, 2 Tim. 2. They have the Charge of Doctrine, as well as Souls: Take heed to thy self, and to the Doctrine: continue in them: in so doing, the Faithful Pastor shall both save himself, and them that hear him; 1 Tim. 4. Yea they are to warn others, that they teach no other Do∣ctrine: For Novelties in Doctrine, are the ruin of Churches; and for these Causes it is necessary that Bishops reside near their Flock, to be a Pattern to them, to warn the unruly, to support the weak against those that lie in wait to spoil them through Philosophy and vain deceit, after the Rudiments of the World, and not after Christ. They are care∣fully

to hold fast the Form of sound Words, that they may be able both to stop the Mouths, and convince those that oppose themselves against the Truth received.

2. Thus also shall they feed the Flock, as faithful Stewards of the Mysteries of God; in the Dispensation whereof, they are to shew all good fidelity and constancy, their care must be to bring forth the sincere, or incorrupt Milk of the Word; to beware of the Leven of the Pharisees and of the Sadduces, and to drive away the Leven of Malice and Wickedness. In a word, they are closely to follow the Steps of the Lord Christ, and of a ready mind to take the Over-sight of the Flock, not as constrained, nor for the love of filthy Lucre, the Ruine of all goodness in the Ministry. They are to go before the Flock as Examples, in VVord, in Faith, in Spirit, in Purity; and as good Ministers of Jesus Christ, are instantly and constantly to put the Brethren in mind of their Duties, as Christians and as Men, in Religion, and in good Living; as Husbands and Wives; as Parents and Children; as Masters and Servants; as Princes and Subjects; as Antients or Juniors. For the Gospel which is committed to their trust, frequently presseth all these Duties as necessary, lest upon the neglect hereof the way of Truth be evil spoken of: Yea they are the Men who as valiant Soldiers of Jesus Christ should endure hardness, and shew forth true courage in partaking chearfully of the Afflicti∣ons of the Gospel.

3. The Government under Christ of the Church of God, is com∣mitted to the Bishops or Elders, they are therefore to exhort, re∣prove, rebuke with all authority; to bind and loose in conjunction with the Church of God, as those that sin against God are found to be penitent or obdurate respectively, John 20. 23. 1 Cor. 5. 3, 4, 5. They are to exercise this Authority in love, aiming at the Salvation of the Transgressor; they are to do their Duty herein without partia∣lity: They are sometimes to abate the extremity of their Power, which is given for edification, and not for destruction; they are to consult whether to come to the Offender with a Rod, a Staff, or in the Spirit of Meekness, will best comport with God's gracious Ends in the Exercise of Discipline, who himself oftentimes abates much of severity; but Hereticks they must reject.

Finally, they are to exercise all long-suffering and patience, they are not to distress men's Bodies, nor injure their Estates, * 1.7 this is whol∣ly beside all Direction or Example in the Sacred Scripture. They must watch against VVolves; and in the pious Defence of the Truth, and the Church of God, must not refuse to lay down their Lives for the Sheep, like good Shepherds. And who is sufficient for these things?

SECT. VI. Of the low-outward Condition of the Antient Bishops of the Church, which may serve for an Apology to the present Bishops or Elders of the Bapti∣zed Churches.

What manner of men the Primitive Bishops of the Christian Churches were in respect of Heavenly Virtues, I need not say any thing, the Qualifications belonging to such Stewards of God, being so precisely set down in the Epistles of Paul to Timothy and Titus, and which are so necessary to that Sacred Function, that it is to mock God, to ordain men to that Trust and Office who are destitute there∣of. But forasmuch as it is seldom found, that these Gracious Quali∣fications, and worldly advantages go together, but contrariwise God still chuseth the Poor of this VVorld rich in Faith, as well as afore∣time, it shall not be amiss to shew the disparity which is to be ob∣served between the Primitive Bishops, and those who are termed Arch-Bishops, Lord Bishops, &c. To speak of the latter is needless, all men see how they are advanced both in Honours and Riches, more like Princes than Labourers in the Vineyard, and more especially those in the Papacy, who indeed do excel in worldly Pomp, and Power too, the Highest Potentates in that part of the VVorld called Christendom. Now I envy no man's prosperity in the VVorld, but yet it seems strange that the Ministers of Christ should vary so very much in their outward Advantages in this VVorld. That Christ the Bishop of our Souls, the Apostle and Highpriest of our Profession, should be so low, and those that pretend to be his Vicars should be so exceeding high, looks very strangely, especially when our Saviour saith, The Servant is not greater than his Master, nor the Ambassador greater than he that sent him; it is enough that the Servant be as his Lord, Mat. 10. 25. Of what mean condition in this VVorld the Apostles were, is known to all that read the Scripture; and how they disclaim∣ed Lordship is evident, 2 Cor. 4. 5. For we preach not our selves, but Christ Jesus the Lord, and our selves your Servants for Jesus's Sake. And absolutely prohibits the succeeding Bishops the Title and Autho∣rity of being as Lords over God's Heritage, 1 Pet. 5.

And in this mean Condition did Constantine the Great find the Bi∣shops in his time, who came not in pomp and state to the Council of Nice, but were brought thither by the common VVaggons, and were provided for at the Emperour's Charge, as Eusebius testifies. Yea in in Chrysostom's time it appears they were not advanced to any large Revenues, but contented themselves with very mean things; as best suiting the Nature of their Calling, which is a State of very great self-denial; and they were wondered at for their Humility and Pover∣ty, and not for their Riches and Lordliness. Chrysostom himself, got envy for no greater Pomp, than when he was aged to get an Ass to

ride on, for the better discharge of his Duty in that great City of Constantinople; Whouh, say the People, He hath Servants to attend him, and rides upon an Ass! Why is he placed over us? * 1.8 It seems, whilst he was more strong of Body, he used to travel on foot to visit his Flock. But what would the People have said, had his Servants gone bare before him! or if the Emperour had held his Stirop and led his Horse! or else if he had rid in his Coach with six Horses, with a Train to attend him like a Prince? For this hath been the Mode of Popes, Arch-Bishops, and Lord Bishops since his time. Such also was the Poverty or low Condition of our Ancestors the Britain Bishops in the 4th Century, who being at the Council of Ariminum, were not able to buy themselves Bread, and were therefore nourished at the Charge of the Emperour. * 1.9 And their Revenue at home was very moderate, being supplied by the Milk of three Cows for a Bishop; and when any of them became dry, the People took that and supplied them with another. I mention not these things, as if the Lord's Servants in the Ministry may not use convenient things in this Life, for doubt∣less the Workman is worthy of his Meat: and God that provides for the Ox that treadeth out the Corn, hath provided in that Rational Law for his Ministers. But this I will say, That it's hard for a Bishop to be very rich and very good, otherwise our Saviour could have chosen such. Nor is it the VVisdom of the Church, nor of Princes, to load them with worldly Honour and Riches, for this is the way to make them swell, and was the ruine of vertue in the Clergy (as they call them∣selves) as Histories do abundantly declare, and experience shews the same at this day. Hence Chrysostom excellently; * 1.10 A Christian (saith he) is more glorious in poverty than in riches: How can that be? Because it keepeth a Man from swelling-pride: He that is poor cannot be lofty, but rather obedient, modest, meek, wise; but he that hath much wealth hath many things which hinder him from well-doing. And (saith Bonaventure) * 1.11 Poverty is the Way to Salvation, the Nurse of Humility, the Root of Per∣fection, and hath many hidden Fruits and Commodities known to very few. If this Speech be a little too high, or rather perhaps too low, we will acquiesce in Agur's Saying: Give me neither poverty nor riches, feed me with food convenient for me; lest I be proud, or full, and say, who is the Lord? &c. Prov. 30. 8, 9.

SECT. VII. Of the Office of Deacons in the Church of Christ.

The Deacons Office is a Sacred Ministry, and an Holy Trust or Cal∣ling in the Church of Christ, being also comprehended in the Apo∣stolical Office, and by them exercised till the opportunity of Preach∣ing and Prayer was so great, that they could not attend the Service of Tables, Act. 6. Whereupon Seven men are chosen by the Church to wait upon the Deacons Office, and solemnly ordained to that Em∣ployment by the Imposition of Hands. Hence we gather the Divine

Institution of this Office also. For the Apostles had no power to make Civil Officers, or to appoint men to any trust in the Magistra∣cy, but they acted here as Ministers of Christ, and therefore their Ordination, being an Act of Power, must needs be of Divine Autho∣rity. And the same appears from those Divine Rules left us by the Apostle touching their Qualification for this Sacred Office, being for the most part the same which is given in the Case of the Election of Bishops, 1 Tim. 3.

And though their Office do more precisely engage them to take care of the Necessities of the Poor in the Christian Churches, in a faithful distribution of the Alms of the Faithful People, &c. Yet I see no reason to doubt, but they are greatly concerned in all the matters of Religion, as Helps in Government: Yea these are the most likely to be intended by those Expressions, especially the First, to wit, Helps; for even therefore were they chosen to assist the Apo∣stles in the Work of the Ministry. And sith they are not only to be men of honest report, but also full of the Holy Spirit; it may inform us, that they were to be concern'd in the Mystery of the Faith; as it is also said, 1 Tim. 3. He that hath used the Office of a Deacon well, hath purchased to himself a good degree, and great boldness in the Faith; which implies a liberty or great freedom to preach the Faith, or Mystery of the Gospel.

The Antients (and particularly Tertull. in his Book of Baptism) in∣forms us, * 1.12 that the Deacons had authority to baptize, yet, saith he, it was by the appointment of the Bishop: But this was only for preventing inconveniencies; for unless God allow him to do this, the Bishop could not impower him. It is true, the Holy Scripture doth but hint at these things, and therefore we shall not be peremptory; only consi∣dering, that a Liberty in ministring the Word in the Churches is al∣lowed persons upon the account of the Gifts of God received, though not ordained to any Office, it must needs be rather greater on the Deacons part, who are chosen and ordained to serve the Churches of Christ in things pertaining to the Ministry.

In this Office we see the Wisdom and Goodness of God to the Poor of his Flock, in providing a distinct Office in his Church for their sake especially. And therefore let his Church take heed they despise them not, but know that God hath chosen the Poor of this World: And let his People chearfully communicate to their necessities, that God may bless them, and cause all grace to abound towards them, 2 Cor. 9. 6, 7, 8. For such as sow sparingly must expect to reap sparingly: Yea to do good, and to communicate according to the Will of God, is to sow to the Spirit, and the way not only to reap Blessings here, but in the end to obtain Eternal Life, Luke 14. 14. Ane thou shalt be blessed, for they (viz. the Poor) cannot recompence thee, for thou shalt be recompenced at the Resurrection of the Just. And let the Deacons bless God for that he hath counted them worthy to be put into this Ministry, for they do not so much wait on the Poor as on the Lord; they shall shortly find that Christ will account their Visits of his Poor

as his own Visits. Let them also mark the Temper of those to whom they minister, and put them in mind of that Thankfulness which they owe to God, who hath so graciously provided for them; and let the Poor requite their Brethren with their Prayers to God; they may shew a grateful mind, and prevail with him for a Blessing, who both giveth Seed to the Sower and Bread to the Eater, and blesseth the Seed sown: And let them beware of a covetous and murmuring Spirit, lest the Lord see it and it displease him, and he eject them, as unworthy of his Provision.

It is here also to be observed, that we hear not a word of Arch-Deacons and Sub-Deacons, nor find any such Creatures in the Primi∣tive Churches: Men have found out this Device, to the great abuse of God's Ordinance, to the neglect of the Poor, yea rather to the grinding of their Faces than the relieving of them; according to the intent of this Sacred Institution. In the mean time those Arch-Dea∣cons live in great state, as men not knowing what belongs to the Simplicity of the Gospel, or the Nature of this self-abasing Office; being rather such as are ministred unto, than devoting themselves to minister to others. Whilst the Civil Magistrate is constrained to take care of the Poor, and to appoint Overseers for them, as if this were a Work too low for a Minister of Christ: But blessed Paul was of another mind, Gal. 2. 10. Only they would that we should remember the Poor; the same which I also was forward to do.

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:

* 1.13 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. * 1.14 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: * 1.15 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, * 1.16 and chargeth that none be ordain∣ed against the Wills and Petitions of the People.

Dr. Bilson saith; * 1.17 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: * 1.18 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, * 1.19 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. * 1.20 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, * 1.21 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

  Mr. Pryn Hist. of B. B. p. 357, 358.
• * 1.2

  Salmasius.
• * 1.3

  Vid. B. Bil∣son perpet. Go∣vern. c. 2. B. Andr. form of Govern. B. U∣shers Orig. of Episc.
• * 1.4

  Act. 20. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Majores natu, Ecclesiae ver. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spiritus sanctus posuit Episco∣pos.
• * 1.5

  Clemens ad Corinth. Ep. 1.
• * 1.6

  1 Tim. 5. 17.
• * 1.7

  Jerom. Ep. 2. ad Nepot. I beseech you that you would not transform our Spiritual War∣fare into a Car∣nal one, nor i∣magin your self in the Ministry as if you were in an Army: Look not for spoils in those Conflicts, — lest it be said to you, their Lot shall not profit them.
• * 1.8

  Hom. in Tit. See also the An∣not. on Clem. Ep.
• * 1.9

  Mr. H. S. Lig••t out of Dark.
• * 1.10

  Hom. 2. in Ep. ad Hebr.
• * 1.11

  Bonav. in vit. Fra.
• * 1.12

  Tertull. L. de Bap.
• * 1.13

  See Mr. Stubb Occas. Queries.
• * 1.14

  Theod. l. 1. c. 9.
• * 1.15

  Clement, Ep. 1. ad Corinth.
• * 1.16

  Leo Ep. 84. c. 5.
• * 1.17

  Dr. B. perpet. Governm. p. 339.
• * 1.18

  Cyp. Ep. l. 1. Ep. 4.
• * 1.19

  Dr. Field of the Church.
• * 1.20

  Dr. Fulk.
• * 1.21

  Rhem. Annot. on Act. 13.