Object. But this ic'dl invalidate and nullify the call of (mr former ancient and godly ministers, for they came in the same way : yet God hath ozcncd them, and they have made full proof of their ministry. Sol. Not at all. For, (1.) Though it must be confessed (and themselves vnW not deny) but there were many' grand irregularities in their ordination ; yet it was (comparatively) a time of ignorance and darkness ; and in such cases, God is more indulgent, and the sin receives not such aggravations, Acts xvii. 30. Heb. v. 2. Heb. vi. 5, 6, 7. James iv. 17. (2.) As hard as the terms then were. thev ai'e harder now by far ; several things since that have inter- vened, which are considerable. (3.) They were holy men, qua- lified with graces and gifts, able and apt to teach, which is mainly considerable in a minister's call. (4.) Lastly, They generally came into their places at the desire, and upon the call of the most godly persons in the places where they lived. And this, if they had no more, makes them true ministers (in the judgment of many ju- dicious divines) although their Episcopal ordination should be a nullity. Let us hear what is said in this case by others. * Amesius's words are these, speaking to this question ; in whom is this right of calling the ministers f He answers ; (1.) Summum jus vocationis, est penes Christum solum, qui est Ecclesice caput, et ministerii auctor^ ac Dominus ^ninistrorum. (2. J Jus delegatum, ncm potest proprie esse, vel episcoporum diocesanorum, vel patronorum, vel magistra- tum, qua sunt tales ; quia Christus qui ministerium instituit, de istis ordinahus nihil singulare prcBScripsit, nihil novi juris ipsis communicavit, et ecclesiam sine iUis optime ordinatam reliquit. (3.) Jus delegatum est penes ecclesiam illam totam, cui minister vo- candus debet inservire, <§r. (1.) The chief right of calhng, is the power of Christ alone, who is the head of the church, author of the ministry, and Lord of ministers. (2.) The delegated right cannot properly be either of diocesan, bishops, or patrons, or magistrates, (as such) because Christ, who instituted the ministry, prescribed no- thing singular concerning those orders, communicated nothing of any
* Ames. Cos, conscien, liJb» 4. p. 23J,
ANTiniAIlMACUM SxVLUBKElilMUM, 535
new right to them, and left his church well ordered without them. (3.) The delegated right is in the power of that whole church, to which the minister that is to be called, ought to serve, &c. which he proves by many weighty arguments. To this I shall join the tes- timony of that blessed man, now with God, * Mr. Jer. Burroughs, his words are these : * For their calling, I make no question, but there ' are many ministers in England, as they were, and as they are, that ' are the true ministers of Jesus Christ, and have a true call from ' Christ.'
' Object. But how can that be? They Jiold their standing J^^am
* the bishops, and so from antichrist.''
* Ansic, Take it for granted, that their authority from t le bi-
* shops was wholly naught and sinful, yet that doth not follow, but
* that many ministers, that had their ordination from them, are *' true ministers of Christ : Why ? Not because of that they had
* from them, but they had their calling likewise from the people of ' God, as well as in a seeming way from them : For we will take ' that for granted, that that they liad from them, there was such
* corruption in it, that they sinned against God ; but yet mark, ^ that doth not nullify their call, because they had somewhat super-
* added, wherein they sinned against God.' This he farther il- lustrates, in the same place, by this similitude, If' a man have two deeds or evidences for a piece of land, and one be naught, yet if the other be good and sound, he hath a true title, -f- Mr. Collings also, an- swering this objection, Ministers had their ordination fiom bishopSy and they from Rome, Rome is no true church, and hath no time min^ istry : and those that zcere not ministers themselves, could not make others. Having inferred several absurdities from the objection, gives this answer ; ' Suppose the reformers had no ordination but the call ' of the people, it was a plain case of necessity ; and they had power, ' doubtless, to restore that ordinance to the church again.'
So that as long as they were holy men, so eminently qualified, and fairly called by good people, far be it from me to question the validity of their call. But the case before us differs heaven wide from this.
Object. But they are not worse than the Scribes and Pharisees were ? Yet Christ commands his disciples to hear them. Mat. xxiii.
Sol, Because this is the Archillean argument, I shall endeavour to satisfy you in this scripture, and destroy the argument com- monly drawn from this place, by these plain and (as I judge) satis- factory replies to it.
1. Those that infer from this text a duty, or a liberty of attend-
* Burroughs on the xi. of Mat. 12. second book, p. 110. f Mr. CoUiogs Vindicije, minist. p. 73.
536 ANTiniARMACUM SALUBERRIMUM.
ing on, or joining with a profane or corrupt ministry, do thereby (though perliaps unawares) gratify the popish cause and interest ; for from this very text, they draw many of their arguments to condemn our separation from them, and also to convince us of the necessity of obeying the mandates of their prelates, and hear- ing their Jesuits and monks, notwithstanding their corruptions in worship, and filthy sodomitical lives. Hue enim torquent verba Christie saith Calvin, To this sense they wrest the words of Christ. And to the same sense Paraeus speaks, Ut hod'ie papa, ct episeopi clamant omnia, omnia, servate ; as the pope and the bishops cry out at this day, all things, all things they bid you do, observe and do. So that by taking the words in such a large unlimited sense, we do the cause of Christ more disservice than we are aware of.