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And let the Objectors shew me any one Church formed as the Primitive and Apoftolick Church, which admitteth but of one teaching Order, I will bear the heavy burden of a Scandalizer of Reformed Churches, otherwise he who chargeth me with it, and cannot prove it, will be censured for a false Accuser. Prelbyterians usually appeal from Fathers and Councils, to the firft Church, truly affirming, she is the prime Antiquity. All contrary unto her (be it never so gray-headed) is Novelty, and to be censured as such. Content we are to attend the prosecution of their appeal at that Tribunal, let them prove the Church of Jerusalem, and any under Calvin's Discipline, to be alike constituted, we will venerate both as the oldest and truest Church in the World. What the Church at Jerusalem was, soon appears; she was founded by descended Christ, in the twelve Apostles and seventy Disciples, confirmed after his Ascention in Apostles and Elders, both of them, Officers distinct in their Titles, and no lefs in their Office-works, as hath been here and there hinted in *this Discourse, and shall be evidenced at large in that concerning the Apostles. Now if Calvin's Church bethus conftituted, we are all agreed, forft, middlemost, aud last Church-State is still the same, and the distinction betwixt ordinary and extraordinary officers is returned to the Brains of its first Forgers, to consume and rot with them. But if this new Church be not thus constituted, she is neither formed as the Church of Jerusalem was, nor reformed according to her Pattern or Example. The Church, like Theseus Ship, doth not retain an old nanie, under new materials, she is rib'd, and plank?d with the Tree of Life, Timber which can never rot, nor be worm-eaten , descended Christ is the Keel of her Ministry, ascended he builds her tight and Stanch, and will maintain her so, till the perfecting of tbe saints, and he as it were again descend, by surrendring up all (the Mediatorian) power unto the Father, that God may be all in
all. But 2. Common or Secondly, Reformation hath confessedly another notion ; deparangr which for diftin&tion-lake we may call its common signification. from a Com- A Church is said to beireformed, so far as the frees her self from munion with a corrupt
the corruption of a deformed Church, with whom she formerChurch, in ly held conimunion and fellowship. This is an act of the highwhich sense
al; eft nature and most important consideration, to the whole State so no reform’d of Christianity, not to be thought of, much less attempted, till dalized by
all other means have been tried and found fruitless : that we are this Discourse. all one body, minds us not. lightly to consent to the abscision of
any member, though corrupted, for till peril of gangreening be imminent and unavoidable, the grounds of hope are equal, that by good Medicines, and the strength and vigour in the sound parts, the corrupt may be affifted to expel the noxious humour, and amend, with those of fear, least the found be concorrupted
Several Churches of Apostolical plantation, as Corinth, Galatia, &c. were full of grofs humours, and corrupt members, but S. Paul doth not immediately threaten them with an excommunication, and cutting off from all other Churches
S; but contrariwise, he insists upon councels, intreaties, and prescribed Remedies, how they might reform themselves. Bnt granting (as there may be) a juft and reasonable cause for such departure and reformation from a corrupt Church; what is done should be apprehended and carried with the feeling of a Patient loosing a Limb, and with the Care and Conscience of a skilful Chyrurgion, who cug off no more then is alcered, and not to be continued without danger to the body. To conclude corruption in all, from unsoundness in some members, is assuredly destructive to every body, eicher Natural, Civil, or EccleSiastical. A foul Church hath some part clean, or she is no Church at all. Neither doth Reformation terminate in the uttermost imaginable distance from her, but in keeping as far from her, as she is from her self when she was primitive. The name Reformation assures us, that once she had a right form, and retains fome part of it, otherwise she cannot be reformed, but must be formed a Church ere she be one. A Mahumetan doth not reform, but turn Christian. Recession from what a corrupt Church bolds in common with the primitive, is no Reformation, but an equal departure from both. Wherefore let the Objector prove, that all Churches thus reformed from Romish fuperftition, allow of the distin &tion betwixt Ordinary and Extraordinary Officers, and practically admit but of one teaching Order of Ministers, we will take no disadvantage to his prejudice of his former failure, but. we are certain he equally failes in this, as in the other, for bem fides the Saxonish, Swedish, Danish, (not to mention the Greek and Abymine) the Church of England (not onely the fairelt Flower in, but the Wall and Defence about the whole Garden of Reformation ) excludes her self from their number : She being divinely directed in her Reformation unto this blessed temper, she left the corruptions of present Rome , and was content to hold Conimunion with her (if she pleased) in what was Rome primitive, whereby at once the avoided the scandal of
Novelty and Fa&ion, and left an open door to Rome her self to reform, if she listed. Her Judgement about extraordinary
Ministers, she delivers thus : It is not lawful for any man to take Articles of the upon him the Office of publick preaching, or ministring the Sacraments Church of En- in the congregation, before he be lawfully called, and sent to execute gland, Art.23. the same, and those we ought to judge to be lawfully called and seni,
which be chosen and called to this work by men, who bave publick authority given them in the congregation, to call and find Ministers intorhe Lords vineyard. Thus the Article. And for the Orders of her Minifters, she judged it unsafe to invent a new frame, because of corruption in the Romish Hierarchy, but veiwing the primitive constitution of Apostles and Elders, how comely doth the frame her self by Bishops and Priests, (nct Sacrificers, but the contraction of Presbyters) both diftin&ly named in her Book of Articles, whereunto all her Ministers were sworn, and those who were conscientious of their Oaths, ftrenucusly defended both against Rome and Geneva: The diftinguishing Rails betwixt which two Orders, she visibly placed in a solemn and peremptory confinement of either Officer within the exercise of different official A&ions.
It cannot be denied, but in the Crisis of her late, and in some nieasure yet-continuing Agony, she was hardly able to put forth her power according to her principles, which rash judging illwillers imputed to the crazedness of her first frame, not to the multitude of ill humours, then drawing to a consistencie, and Keading in the Distemper under which she yet labours ; yea even at that time fo out-ragiously violent upon her, that if any of her more obedient Sons durft assert the Divine Right of her higher Order of Officers, he was instantly clamoured against for a Novelift, because Faction had over-per-swaded her open-ear'd party, that it was grounded upon an A& of Parliament, not Christs Institution. A cavil begotten by want of will, or skill, to diftinguish betwixt what was meerly, what mixtly Ecclesiastical in their Jurisdi&ion, or what they held under King CHRIST, what under King CHARLES. But let's observe while she was yet in vigour, (when the onely true Judgement can be made of her) how she muzzles the mouth of that Cavil, and strikes through the Loyns of that Objection. In that famous conference at Hampton Court ,. upon King James bis entrance upon the Government of the Realm of England, Bishop Bancroft proteIted before the King, the most honourable Personages, and the. greatest Opposers of Ecclefiaftical Government by Bishops, in
the Kingdom, Ibat unless be could prove his ordination lawful out Conference at
, men diligently reading the Book of the Scripture, and ancient Authors, that from the Apostles time there Form of orbave been these Orders of Ministers in Christs Church, Bishops, Priests and Deacons. And in the.ordination of Bishops, she hath these words, in the exhortation of the people to pray for the Elect, viz. Brethren it is written in the Gospel of S. Luke, that our Saviour Cbrist continued the whole night in prayer...or ever be did chufe and send forth his twelve Apostles. That the Disciples which were at Antioch did fast and
pray, or ever they laid hands upon, or fent forth Paul and Barnabas. Let us therefore following the exam
: ple of our Saviour Christ, and his Apostles, first fall.to pray, or that we admit and send forth this person presented unto us , unto the work whereunto we trust the holy Ghost bath called bim. In the prayer she saith, That it may please thee to bles this our Brother ele&ted, and to send thy grace upon him, that he may duely execute the office whereunto be is called, to the edifying of thy Church, and to the honour, praise and glory of tby name. And furthermore, she adds, Almigha ty God, Giver of all good things, which by thy holy Spirit bast apo pointed diverse Orders of Ministers in thy Church , mercifully behold this thy servant, non called to the work and ministry of a Bishop. Nor did the content her self with saying so, for when fonie Sheep niarked by forraign Shepherds, (or Presbyters ordained by Presbyters) desired the Communion of her Fold, at the beginning of Queen Elizabeth's Reign, she shore off their out-landith Mark, and caused them to receive hers, ere she ad-.. mitted them. This Smeciymnuus acknowledgeth; they say, Smeštym. P.sh. When some of our Brethren who flying in Queen Mary's days, had received imposition of hands beyond the Seas, returned again in Queen Elizabeth's days, they were urged again to receive imposition of hands fronour Bishops, and some of them did receive it. This they urge as a horrid and unpardonable crime in Episcopacie, at a time when
every charge was adjudged a convi&ted crime, and no Writ of j
Errour or Defence might be admitted or argued. But may they now be pleased to hear,
1. That Ordination was never committed to Presbyters in the Apostles days; and that for them to take more now, then
was then allowed them, is to reform primitive Institutions, by e present practices.
quod, ordo of culty or power) to do some sacred actions. And moreover, Order
2. That their great Patron S, Jerom appropriates Ordination to Episcopacy, as an Ad differencing it from Presbytery : And whereas they tell us, Bishops and Presbyters are all one Order, Episcopacie being onely a Degree of the same Order , above Presbytery; we must answer them, That this mud is raked out
of the standing pits of the Schoolmen, and hath no colour Ordinatur one but their wrong Definition of Ecclesiastical Order, namely, That nis ordo ad fa- the Supremity thereof is the administration of the Eucharist; whereas
Eucharistie this was a work commonly done both by Apostles and Presbyters, det and
Tho. Aquin. in the primitive time consequently the affixing of a parity of Or3. pgr sum. lider to all of its Administrators, must necessarily remove all for40. Art. 5.
mall difference betwixt the first Apostles and Presbyters, when
yet Scripture is in nothing more exact then the maintenance of such diversity ; it frequently assigning diftinct official works unto the Apostles, as Ordination cf Ministers, exercise of Cere fure, &c. Belides the same Schoolnien, when they give Order its
proper Definition, are necessitated to ackowledge that EpiscopaEpiscopatus cie is an Order distinct froni Presbytery: they, fay, Episcopacie is non eft ordo,ni- not an Order, unles in this respect, that order is a certain Office (fa
miy be considered in another Jense, in which respect it is a certain damerad Ta- Office Relative to some sacred ačións; and so fince the Bishop bath Cras aftiones. power in fome Hierarchick actions above à Presbyter, respecting the Tho. Aquin. 3. Bady mystical so far forth Episcopacie will be an Order. With this quatt. 40. Art. agrees the grand DefinitionOrder, framed by the Father of the 5. conclus.
Schoolmen, or the Master of the Sentence, which is, Order i Alio modo po
'certain Ecclesiastical Signature, by which fpiritual piwer is given teft confidera- to the ordained, But the Episcopal Consecration capacitates for ri ordo secun- several Chrich-works, as Ordination, Confirmation, &c. which officium quod- none without it can do ; therefore thole acts do as really diffeL'am respeitu rence the Bishop from a Presbyter, as administration of the Saquarundam a-craments, or giving of Absolition differenceth a Presbyter from &tionum sacra- a Deacon. In the same place the same person saith, This differum, & fic
rence betwixt a Bishop and a Presbyter was always marked out by its
Ordo eft fignaculum quoddam Ecclefiæ per quod firitualis poteftas traditur ordinato.
Atqui discrimen boc Episcopi, & Presbyteri, Divino Jure, per Christi inflitutionem semper fuit in . Ecclefia defignatum. - Id. ibid.