whose loynes the naturall succession of our blessed Saviour is propagated from Adam yet I have endeavoured in the following Answer pag. 49. 84. to remove that stone of stumbling and rock of offence But whatever becomes of Calling to the Ministery in the manner used heretofore I hope it will appeare that for the time to come it ought to be in part at least by Ordination and Ordination by Laying on of hands and that this is the Judgment of the Reformed Churches and Protestant Divines Some will blame me for having said so much and others say they expected more But if this may be of any use toward the cleare discovery and decision of the Question under debate till those who are better able unite their shrength and bring in their supplies this labour is not lost But how comes it to passe that those who maintain That any one sufficiently gifted may Preach and he whom the People accept of as a Minister to them is thereby made a Minister raise such a dust about the Calling of others who have both their gifts received from God and the Peoples acceptance to plead as well as themselves and do not rather quiet the People by instructing of them that disputes about the externall Calling may be laid aside when as the internall Call of God is evident and a further reformation about the outward Calling is every day endevoured My hope was to have at large examined that Position also A man may lawfully preach the Word who is not called to be a Minister which in the close of all I call a Paradox meaning a thing incredible as it relates to the ordinary practise of many in our times But for the present I have only hinâ—ed some heads of an Answer to another who hath written since to the same effect and desire a little respite for the rest Touching the Author of the Tract which I deal with as he is to me uncertain so would I haue been to him if the Presse were not now under more restrictions then it was at the time of his writing that there might be no occasion of digression from the matter to either of our persons If any where I have mistaken his sense fallen short in answering or used any expression which proves displeasing I shal be willing to be rectified So the Truth and those who are studious in things of this nature may gain any reall advantage though more by him and lesse by me it shall not I trust through Him that strengthens me be any grief of spirit to me whose desire is with the Italian Martyr that Christ may live though Idie and that HE may increase though all the Ministers of England decrease For your part who are to judge betwixt us both you are intreated to weigh all things soberly and without prejudice That GOD who hath promised his Spirit to lead his into all Truth guide us to the knowledge and love of Truth Amen Imprimatur Edm. Calamy Foure Propositions Whereof three are proved by the Holy Scriptures and attested unto by the Reformed Churches in their Confessions of Faith and Books of Discipline the fourth is a just Consequence from the rest Very necessary for all men to consider of in this juncture of time especially for those who have sworne to Reform according to the Word of GOD and the example of the best Reformed CHVRCHES PROPOS I. THE Office of Ministers is alwayes necessary in the Church of GOD as an ordinary meanes of His institution to effect the salvation of the Elect. Let these Scriptures be compared weighed Jer. 3. 15. Ephes 4. 11 12. 1 Tim. 3. 1. 1 Cor. 3. 9. chap. 4. 1. 2 Cor. 3. 5 6. ch 5. 20. ch 6. 1. Mat. 28. 19 20. The judgement of the Reformed Churches touching this The latter Confession of HELVETIA ch 18. God hath alwayes used his Ministers for the gathering and Deus ad colligendam vel constituendam sibi ecclesiam eandemque gubernandaÌ„ ac conservandam semper usus est Ministris ilsque utitur adhuc utetur porrò quoad ecclesia in terris fuerit Ergo Ministrorum origo institutio functio vetustissima ipsius Dei non nova aut hominum est ordinatio Proinde spectandi sunt Ministri non ut Ministri duntaxat per se sed sicut Ministri Dei utpote per quos Deus salutem hominum operatur Corpus Conf. par 1. p. 56. erecting up of a Church unto himself and for the governing and preservation of the same and alwayes will use them so long as the Church remaineth on Earth Therefore the first beginning institution and office of the Ministers is a most antient Ordinance of God himself not a new device appointed by men Ministers are to be considered not as Ministers by themselves alone but as Ministers of God even such as by whose means God doth work the salvation of Mankinde Harmony in Engl. printed in 4. Anno 1643. pag. 233. The FRENCH Confess Seeing that we are not made partakers of Christ but by Credimus quoniam non nisi per Evangelium simus Christi compotes oportere sacram inviolabilé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus authoritate in Ecclesia sancitaÌ„ conservari ac proinde requiri in ecclesia Pastores quibus onus docendi Verbi administrandi Sacramentorum incumbat Itaque fanaticos illos omnes detestâ—â—â—ur qui quâ—â—rum in se est sacrum Ministerium sive praedicationern Verbi administrationem Sacramentorum abolita cupiunt Corp. Conf. par 1. pag. 107. the Gospel We believe that that good Order which by the authority of that Gospel is confirmed ought to be kept sacred and inviolable And that therefore Pastors are necessarily required in the Church upon whose shoulders the burden of teaching the Word and administring the Sacraments doth lie Therefore we detest all those fanaticall spirits who as much as in them lieth desire that both this sacred Ministery or Preaching of the Word and the Administration of the Sacraments were utterly abolished Harm Eng. p. 253. PROPOS II. Besides the internall Call of GOD and due qualification through the Spirit an Externall mediate Calling by men in the ordinary state of the Church is necessary to put a man into the office of a Minister and to enable him for the Work Proofs out of Scripture Jer. 14. 14. ch 23. 21. 1 Tim. 3. 2. Rom. 10. 15. Heb. 5. 4. 2 Cor. 3. 1. Act. 1. 21 22. The FRENCH Confession Art 31. We believe that it is not lawfull for any man upon his Credimuâ— nulli fas esse suapte autoritate invadere Ecclesiae gubernacula sed legitimâ— electione quoad ejus fieri potest quamdiâ— Dominus ejus rel potestatem facit praeeunte adscisci unumquemque oportere Corpus Conf. par 1. p. 108. own authority to take upon him the government of the Church but that every one ought to be admitted thereunto by a lawfull Election so neer as may be and so long as the
Fort of Sion and therefore have no ground for the Hebrew phrase here used in the strict and proper acception of it 3. How the Apostles understand the Psalme and this passage of it appeares by those words Act. 4. 27. Against thy holy Child Jesus whom thou hast annointed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Psal 3. both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek answers to Nasakti in the Hebrew and both together imply that God had mad Christ Jesus whom the Jewes crucified both Lord and Christ Acts 2. 36. 4. As for the Apostles that they may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle his Kingdome by their preaching we find no such phrase in Scripture you doe but dreame in â—sing of it and though its true they were witnesses of Christs glory yet it s also true they were more theâ— witnesses as you use the word in way of Diminution but to 〈◊〉 settle and establish Christ upon his Throne either by preaching witnessing or other way is no where ascribed unto them Thus you proceed And however the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken sometimes yet Titus 1. 5. it cannot be taken for making him an Elder who was none before For what is injoyned there is to be done by Titus onely or by Titus joyning with other Ministers For the text saith I have left thee to ordaine But neither did the Apostles much lesse might other Ministers make a Minister by a sole act of their own Answ How the word may be taken sometimes is not much materiall the ordinaâ—â— acception is chiefly to be looked at For that must take place in Titus unlesse some reason from the text it self or from the nature of the things there spoken of can be given to the contrary If all the places in the New Testament of this kind where it is used be enquired into it will be found to signifie either the making of him an officer who was none before or to give him a greater power then he had at first For instance Mat. 24. 45. Who is then a faithfull and wise servant whom his Lord hath made ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over his houshold to give them meat in due season Luk. 12. 14. Man who made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judge or divider over you Act. 7. 10. Pharaoh made him speaking of Joseph governour over Egypt and all his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the second sense see Mat. 24. 47. Verily I say to you he shall make him ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all his goods Mat. 25. 21. I will make thee ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over many things The like in Luk. 12. 42. 44. When Deacons were first to be constituted in the Church of Jerusalem the Apostle speaks thus unto the multitude Look you out among you seven men of honest report full of the Holy Ghost and wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we may appoint over this busines * Act. 6. 3. To produce like places out of the Septuagint is as needlesse as it would be endlesse or out of the first and most ancient of the Greek * Vide Concil Nicenum can 4 Ancyranum can 10. 18. Antiochenum can 23. Laodicenum c. 11. 16. Sardicense can 4. 6. Councels One place out of Clemens his Epistle to the Corinthians which is of great repute among the learned may give some light unto the text in hand speaking of the Apostles and of their preaching in countries and cities he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made the first fruits of them that believe Bishops and Deacons not by popular election but by vertue of the spirit of discerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Clemens in epist ad Corinth p. 54 55. What they did themselves in this kind they did also appoint to be done by Evangelists as they saw occasion But you say however the word may be taken sometime yet Titus 1. 5. it cannot be taken for making him an Elder who was none before And your reason is because what is enjoyned there is to be done by Titus only or by Titus joyning with other Ministers Ans Be it granted that Titus only was to ordain what need then that other Ministers should joyne with him And if other Ministers were to joyne yet that cannot be proved from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used Something was peculiarly enjoyned him for wherefore else receives he a commission and commandement from Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have appointed thee That which followes that the Apostles much lesse other Ministers might not make a Minister by a sole act of their owne is a meere petitio principii Your as for example is no proofe Was Titus a Minister to Crete when he came thither or was he not if he was shew us whose act concurred with Saint Paul's and whose authority he took in to settle him there as a Minister to them Thus you go on as for example Acts 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the word translated they ordained in the plurall number may be referred to the people as well as to Paul and Barnabas Answ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one place doth no more referre to the people then the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the people are spoken of it refers to them but Paul and Barnabas only are here distinguished from the people To that which followes For it is such a word as properly belongs to the people as well as their Rulers when they gave their votes and never to the Rulers without the people Answ The truth is it belongs properly either to Rulers or people to gether or a part as there is occasion Your never to the Rulers without the People is too confident an assertion if so be de facto no instance could be given to the contrary yet de jure no reason is produced why it might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas hath it signifies both Plebiscitum a Law made by the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ordinary word used in Demosthenes and in the Attick laws for Senatus consultum a Law made by the Senate As when the people make a Law they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so may the Rulers in like manner in those Lawes which are made by themselves alone What think you of this passage in Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Julius Pollux l. 8. c. 9. § 1. The Thesmothetae doe privarely prescribe when judgement is to be given and promulge publique accusations and suffrages to the people Whose suffrages were these if not the Rulers And of that in Demosth. Phil. 1. cited by Hen. Steph. whom you quote so often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of making an Officer 〈◊〉 〈◊〉 〈◊〉
power to choose themselves a Minister and by that act of theirs to make him one without Ordination who otherwise is none even when there is a way open for his Ordination for that must here be supposed remains yet for you to prove That Prayer alone is a separation of one to the Ministery is but your bare assertion and to cite Act. 13. 2 3. for the proof of this is bold presumption and abuse of Scripture That Deacons were separated with prayer and imposition of hands without fasting for there is no mention of that we read in Act. 6. 6. And that Paul and Barnabas were separated by prayer fasting and imposition of hands we read also Act. 13. 2 3. But what 's this to prove separation by Prayer only and that also by the people alone without Ministers and Elders Adde further Our translators of the Bible take and render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain which signifies properly to choose And where the Scripture speaks expresly of choosing they supply the text with the word Ordain Ans Our translators use the word Ordain for the English of severall words in the Greek as in the Old Testament for that one English word Idols there be many and divers words Elilim Gillu lim Teraâ—him Baalâ—m Tsirim c. in the Hebrew This liberty is necessary and almost unavoidable in many places and the more warrantable because the Holy Ghost speaking in divers places of the same thing does often vary in the manner of expressing And this is to be found not only by comparing those places which are cited out of the Hebrew in the Greek of the New Testament but also one place of the Hebrew with another as Ainsworth often observes in his Annotations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies properly to choose in some places is granted provided that you acknowledge it may signifie sometimes as properly to ordain for it may indifferently be applied as well to Magistrates when by vote or suffrage they constitute which is by way of authority to ordain as to People when they elect or choose by way of priviledge or of power Whereas you say the Scripture speaks expresly of choosing in Act. 1. 22. and yet the Translators supply the text with the word ordain it is a great injury not only to the Translators but to the Scripture it self and to the Holy Ghost who is the author of them The 21. and 22. Verses being taken in together to make up one entire sentence tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One must be made witnesse with us of Christs resurrection Here the Scripture speaks expresly of making not of choosing and of one to be made not by the people but by God Among those who were present there were not people only but those who were greater then Ministers and Elders and they appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presented and nominated two that God might choose one * Non audent unum aliquem certo nomina re sed duos in medium producunt Dominâ—s sorte declaret utrum ex iis velit succedere Calv. inst l. 4. c. 3. s 13. Shew whether of these two thou hast chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here indeed the Scripture speaks of Gods choosing one and such a kind of choosing may well be called ordaining because it is a constitutive and consummating act whereby the people are bound to receive one as set over them by God But in the making of Matthias an Apostle the people had no such power as in this sense to choose him if they had why were lots used for then they might have pitched on one without using such a means of decision Hen. Stephan calls the act of choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare magistratum the making of an Officer for it is as he sayes a new-found sense of the word to signifie laying on of hands And if the Apostle Luke should use it for laying on of hands Engl. pop cer p. 155 166. Carth. on Act. 14. 23. it was never used so before his time by any writer holy or prophane And unlesse his purpose was to write that which none should read it must needs be that as he wrote so he meant Election by voyces sayes Cartwright Ans Henry Stephan sayes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a-among other things creare magistratum the making of a Magistrate at cum accusatiâ—o personae creare Sic etiam Act. 14. citing the words of the Text and adds At vetus interpres Quum constituissent But then he tells you Sunt tamen qui ad ritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. impositionis manum id referri putent quum alioqui novum usum huic verbo hic tribuere minimè necesse videntur Here you discover either negligence or fraud The sense of the word which he approves in that Text Act. 14 is creating or constituting others he sayes understand by it imposition of hands this he calls a new use of the word and sayes it may seem not necessary yet he does not deny but the word may beare that sense because he knew well what he had said before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum portendo attollo manum porrigo and that in Imposition of hands there is a lifting up and stretching out of the hands for what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he also expresses it The Text speaks of constituting and because in constituting Church-officers imposition of hands was the rite used in the Apostles times therefore it should not seem so strange a thing to hold that as the act of Paul and Barnabas in choosing Presbyters so also the consequent act of imposing hands should be comprehended under that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the etymologie of the word agrees to the latter if the use do not Certain it is that the Greek Fathers and Councels do use the word for imposition of hands most frequently as Bilson instances at large * Of Perp. Government which they would never have done if the nature of the word would Dr. Fulk in locum sayes both election by the Church and Ordination by imposition of hands of the Apostles are comprehended under that one word not have borne such a use And it is as certain that many Greek words are used in the New Testament in such a sense as they are no where else to be found those common words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are enough to prove it And if you will needs have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie nothing but an act of choice or election by voices as you call it yet Paul and Barnabas were the choosers and this makes nothing for popular election which you would haue to be the unum and unicum necessarium in the Calling of a Minister and yet you cannot prove by this word as there used that the people chose at all and much lesse that
they only were the choosers Produce if you can but one instance out of any Author wherein the word is used in such a sense as you contend for viz. for some to choose by other mens voices Our old English translation When they had ordained them Elders by election doth plainly hold out that two distinct acts ordaining and electing yet not two distinct agents are included under that one word Beza upon the place though he sayes enough to shew that Ordination from Popish Bishops is not necessary yet endeavours not to prove that Imposition of hands is not included under the Greek word To say that Imposition of hands is there meant vi vocis by the proper signification of the word is indeed absurd but to hold it is included ex natura rei from the nature of the thing the making of Church-officers and the example of the Apostles elswhere upon like occasions is no absurdity As for Cartwright though he is a little warmer in many expressions then needed yet in the close he is exceeding wary and sayes They speak untruly which accuse us Protestants as if we so commended the Churches election as we shut out the Bishops ordination which we do not only give unto them but make them also the chief and directors in the Election understanding by Bishops only such as are mentioned in Scripture and not humane creatures All that followes might be spared but that you have a great mind to let the world know you sometimes look into a Greek Dictionary and lest some Readers be beguiled by your shew of Learning I shall therefore omit nothing especially because you earnestly call for observation Yea let it further be observed that in Election and Ordination the same word is used In Election Act. 1. 23. Act. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ordination it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word with the addition of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Ans That Act. 1. 23. speaks not properly of Election in your sense is already proved Neither is Election to be understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 6. 6. In the 5. verse it is said of the whole multitude they chose Steven c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth verse sayes they set them viz. those whom they had chosen before the Apostles not over themselves by way of authority but before them that they might Ordain them I wonder at your boldnesse with the Scripture and especially at your abuse of words in the Originall language The truth is though the Apostles referred the choice of fit persons to the people yet as they took unto themselves to prescribe the qualifications and the number of the persons wherein they make themselves Judges of the election so they reserved unto themselves the constitution and ordination of them and thereby plainly declare that Election without an Ordination suffices not no not in the case of Deacons and much lesse of Ministers of the Word And in this they seem plainly to have an eye as in all things that belong to the politie of the Church to the common-wealth of Israel and to Moses his manner of making officers among the Jews whereof we read in Deuteronomy Take or give ye wise men and understanding among your tribes and I will make them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Sept. rulers over you ch 1. 13. And ye answered me and said The thing which thou hast spoken is good for us to do v. 14. so I took the chief of your tribes wise men and known and made them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads over you v. 15. This gives great light to that in the Acts if the phrases be compared But all this while we have nothing for Election alone without Ordination But something we have for Ordination by your own grant for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to Ordination You must needs intend this of the phrase in Act. 6. 3. and if there it be so understood it is the more likely to have the same sense in Tit. 1. 5. which you denyed before Yet you seem loth to grant that truth which you dare not deny and therefore having said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 1. 23. and Act. 6. 6. is to be understood of Election and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that you mean out of Act. 6. 3. of Ordination yet you go about to prove that the simple and compound word have the same sense and signification that by this grammaticisme you may seem to gain something Thus men who are ready to sink use to catch at any thing or the shadow of a thing Hitherto we have not found an Election in any sense without an Ordination as Act. 6. or something more as an extraordinary decision by lots but it may be we shall anon And as the translators of the Bible render both words Appoint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They appointed Act. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will appoint Act. 6. 3. So the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alter the sense specifically from the word when it is without it no not in the matter of making an Officer for it is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as H. Stephen observes In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to place one and to place one with honour when the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall set the sheep on his right hand Mat. 25. 33. it is an authoritative word as Rom. 3. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We establish the Law And the Septuagint whom Luke is observed to follow most use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These did David and Solomon appoint in their set office Ans This great shew of something comes to nothing For granting that the simple and compound word have sometimes for alwayes they have not the same signification yet it will not follow that they have the same sense in the Texts alleadged as appears by that which hath been said already The action of the hundred and twenty in appointing two out of which God was to choose one was not of the same nature with Gods appointing one because neither of the two were made Apostles by the former act but one alone by the latter And that of the Multitude in setting seven men before the Twelve was not of like nature with the Apostles in Ordaining them Whereas you say in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Eustath you abuse your self and the Reader because neither the simple nor the compound in his sense are to be understood as you understand them here And H. Stephan of whose words you pretend not to be ignorant and are therefore the more inexcusable hath it thus At Eustathius â—ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse pro simplici 〈◊〉 〈◊〉 〈◊〉
wife and yet mariage it selfe lies not principally in that nor in their mutuall consent but in their solemn taking one another and in the ratification thereof by such as are in authority to allow or disallow of such desires and purposes In generation nature begins with the preparation of the matter and after that the forme is educed or introduced and yet the essence or being arises from the union of the forme with the matter That he who is chosen to be a King must be crowned makes still more for the necessity of Ordination and if his Election gives him the right to rule yet his Coronation only doth solemnly declare to the binding of all his Subjects unto obedience that his right is acknowledged and he is actually put into the exercise of it Grant that a Minister may not have jus in re act as a Minister in things of Order and Jurisdiction till he be Ordained and our strife will cease Where you say that Ordination necessarily follows Election appears Act. 6. 3. I fear you mean it backwards that Election must necessarily go before Ordination but then Act. 6. 3. will not prove it because neither that one example nor any other hold out a full enumeration for all cases which belong unto the calling of a Minister * In hist N. Testamenti exempla habemus constitutionis miâ—iâ—â—erâ—i ejusdeâ— etiam conservationis sed noÌ„â—estaurationis ejus aut Reforâ—ationis post generalem apostasium Omnia igitur quae pertinent ad plebem fidelem in tali casu non representantur ibi certis exemplis Ames Bell. Enerv. â—â— 2. c. 2. n. 6. And if the Apostle reserves as you grant appointing to himself it thereby appears that some act of another nature distinct from Election belongs to the calling of a Deacon which is not in the peoples power for why should the Apostles reserve that unto themselves which did belong unto the people As to your Margin about this Argument if I should take no notice of it either you might think your self neglected or some Reader be so weak as to imagine there was strength in the Latine though the English prove weak and therefore I shall take that also into consideration Out of Ames you tell us * Omnes illi actus quâ— pertinent ad Electionem ut nominatio praesentatio examinatio vel ab Electione pendent ut O dinatio institutio vel immissio Ames cas consc quo supra All those acts which pertain to Calling either tend to Election as Nomination Presentation Examination or depend upon Election as Ordination Institution or Immission Ans Nomination Presentation and Examination tend equally to Ordination as to Election and some kind both of examination and election belongs properly to the Ordainers and not unto the People If Election be taken for the peoples act Ordination does not depend upon it absolutely in all cases as hath been proved already but suppose it did what hinders but that those things which depend upon Election may be as essentiall unto Calling as Election it self What think you of the act of a Minister in accepting of the work and charge unto which he hath been chosen If that be not essentiall a Minister may be compelled and made a Minister whether he will or no If you say it is essentiall you grant that something which depends upon Election is essentiall for he cannot properly accept untill he have been chosen first Sometimes there is Mission Institution Ordination or something of like nature thereunto without any Election on their part to whom Ministers are sent as in the case of particular Ordination as Junius distinguishes of it into universall and particular When Peter and John were sent unto Samaria they might preach baptize perform any act of Ministeriall order among the Samaritans respectively to their state and condition anâ— if they had any Election from the Believers there it must follow after their lawfull calling to the Ministeriall work in that place which they brought with them from Jerusalem and received not in Samaria and so was not essentiall to constitute but accumulative to corroborate their call When a Ministery is first set up in any place to convert those who are yet uncalled it comes in after this manner mediately or immediately To that of Voetius though it be more full in his own words then as you contract it * Relationes in subjecto dicuntur existere posiâ—o fundamento termâ—no Sed legitima electio est fundamentum Ministerii particularis Ecclesia ista vel illa terminus Voet. ubi sup p. 265. Consecratio est adjunctum Ministerii atque adjunctum est poâ—terius suo subjecto Id. 18 That relations are said to exist in their subject upon the position of their foundation and terme and that the lawfull election and vote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church is the foundation of the Ministery and this or that particular Church the terme as also that Consecration is but the adjunct of Ministery and the adjunct is after his subject Yet you shall do well to prefer reason before testimony and to consider that the foundation of Calling is power and authority to set one over others in the Lord for the Ministery and the terme may be indefinite or particular or both as the good and state of the Church doth require Election of the people can be nothing else but a desire that such a one may be made a Minister and their Minister in particular and may either go before or follow Ordination according to the state of the person who is desired This desire of theirs is to be subject as in some respect to the person himself so more especially unto them who are to discern judge and determine in the room of Christ The sentence of such competent Judges is the true foundation of Calling and the assignation of a particular Company to be ministred unto which when they are Saints is to be done with their consent is the terme All this is done in Ordination and in that regard Ordination rightly stated is not an adjunct of Calling it might be an adjunct and yet inseparable but the forme it self That which followes concerns those of Scotland And to this agree our Brethren of the Church of Scotland speaking of Ordination in generall though they instance it as Eng. pop cer pt 3. c. 8. p. 167 to a particular flock Neither the Patrons presentation nor the Clergies nomination examination and recommendation nor the Bishops laying on of hands and giving of institution nor all these put together can make up to a man his Calling to be a Pastor without the free election of the flock Here it might be added Nor the free election of the People without Ordination Again A man hath from his Election power to be a Pastor so far as concerns jus ad rem and Ordination only applyeth him to the actuall exercising of his Pastorall office which Ordination ought to be given to
him onely who is elected and that because he is elected Ans Upon what ground you intitle that book so often cited to the Brethren and sometime to the Church of Scotland generally I know not unlesse it be to deâ—â—de the Reader or upbraid the Brethren and the Church Some of them have been long in England as Commissioners from that Church and have not been silent where they had occasion to debate Besides their Works speak for them as the great paines of Reverend Mr. Rutherford at large to the point in hand * Due right of Presb. from p. 178. to 241. Before their arrivall here there was a learned Tract of Patrick Forbes of Corse to cleare the Call of Ministers in the Reformed Churches and particularly in Scotland against Objections of the Papists As to these particular passages here cited you wrong both the Author the Reader and the Truth it self by leaving out all those expressions whereby Ministers and Elders are interessed in Election as distinguished from Ordination and by misapplying those words which you have expressed But whiles saith he we plead for the Election of People we adde 1. Let the Clergy of the adjacent bounds in their Presbyteriall assembly try and judge who are fit for the Ministery 2. Even when it comes to Election yet Populus non solus judicat sed praeeunte moderante actionem Presbyterio the words of Junius Let the Elders of the Congregation together with some of the Clergy concurring with them moderate the action and go before the body of the People Would to God that these things were observed by all I adde Amen for then an act of Ministers and Elders in judging of the Calling of a particular person would alwayes be found in praxi and without it all choice by People alone would be counted null and invalid Whereas you say he speaks of Ordination in generall and yet instances it as to a particular Flock the truth is he speaks there only of Ordination to a particular flock and not of Ordination in generall untill he come to the next page It followeth saith he to speak of Ordination pag. 168. wherein with Calvin Junius Gersom Bucer and other learned men we distinguish between the act of it and the rite of it The act of Ordination standoth in the mission or deputation of a man to an Ecclesiasticall function with power and authority to perform the same Now that Ordination at thus described is essentiall to a Calling he himself implies by these words For how shall they preach except they be sent speaking of such a sending as he had before stated That Ministers should not be obtruded invito populo against the peoples will is the sum of all which he pleads for and will not be gainsaid where the people are Saints and Orthodox but it will not thence follow that People have a power to make one a Minister excluso or invito Presbyterio without or against or otherwise then by a Presbyterie Suppose a man had by Election jus ad rem power to be a Pastor yet he is not therefore or thereby a Pastor actually and if Ordination be that which gives jus in re no man is to act as a Pastor till he be ordained And if Election do only design a man to be made a Minister and Ordination be that act whereby he is so made I hope it will be plain that as the introducing of the form is essentiall in creating rather then preparing the matter or masse which iâ— to receive it so Ordination will be found to be essentiall rather then Election though Election may precede in time and Ordination follow after 6. A Minister may want and be without Ordination in The sixth Argument some cases therefore it is not essentiall to his Calling Thus Gregor Thaumaturgus was and others may be in times of persecution Ans Here you fight against your self if one word be changed A Minister may want and be without Election in some cases therefore it is not essentiall to his Calling This is commonly judged to be the case of our first Reformers and may be the case of others in times of extreme persecution You care not to wound your self so as you may strike others There must be a voice from heaven i. e. a true Ministery to bring men out of Babylon * Non potâ—iâ— Ecclesia restitui nisi restituto Ministerio de formâ ecclesiae visibilis loquor quia non alia ratione quâ—m praedicatione Evangelii vel instaurari ecclesta vel instaurata potest conservari Sadeel de legit vocatione Min. p. 7. Verum hâ—c summo studic attendi debet quòd vocationis Ministrorum verbi divini necessitas huc usque adstructa non ad quod vis tempus etiam corruptae ecclesiae atque turbatae salsa doctrinâ— atque immani persecutione Nam ubi ecclesia aut salsa doctrinâ turbata aut persecutione dissipata est it aut desint qui sinceros verbi divini Mâ—nistros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocate possint â—elint hac certè rerum necessitate extrema concedit Deus ut quivis qui volunlotis divine gnari sunt verbum Dei praedicent Sacramenta administrent collapsam veritatem restaurent quaeviâ— munia sacra citra ordinariam vocationem obeant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 222. Rev. 18. 4. but who shall either ordain or elect when Clergy and Laity I use the words only for distinction sake are equally corrupted At such a time where-ever God providentially sets up a standard his people may flock unto it and if they find a burning and a shining light it sufficeth that they know it is not of men but from heaven and that they ought to walk in the light of it But you adde This argument Voetius presseth larger and sheweth even by confession of Papists that one Elected or chosen may without Ordination do all the Offices of a Minister as Excommunicate Absolve and concludes it is no more to the essence of a Minister then bowing of the knee externally is essentiall to ptayer to God or the leading of the Bride and pomp of a wedding day is to Mariage Desper causa Papat 266 267. Ans 1. Voetius speaks not of Ordination there as an act of Ministers and Elders distinct from the rite of laying on hands 2. The Papists distinguish between the power of Order and Jurisdiction though they grant Election gives jurisdiction yet it is but in some cases and those things which belong to Order can be done by none but by Ordained persons according to their principles Neither 3. doth Voetius produce any such confession of the Papists as you here assert he doth that one elected or chosen may without Ordination do all the offices of a Minister And the instances which you give of Excommunication and Absolution both of which belong to Jurisdiction shew plainly of what kind of actions the Papists are to be understood and such are all those cases which you
also were offended with the first Reformers in France for want of succession in the way of Ordination Which gave occasion to Sadeel to write a speciall Treatise De legitima vocatione Pastorum Ecclesiae Reformatae against those who professed to differ from the rest in hoc tantùm capite in this point only That Ministers wanted a lawfull Calling for want of succession from the Apostles to the present times And therefore you must not wonder if you cannot perswade all men to be of your mind especially when your reasons are far from cogencie And Beza from whom you might expect something and make a shew of much waves the determining of that on the place which was most proper to it 5. If it be said he gives certain marks of Calling and yet reckons not Imposition of hands for one As 1. the Testimony 2. the Election of the Church for that 's in the Latine though you leave it out in the translation and 3. Confirmation by prayer I answer these suffice when the condition of the Church will not possibly afford more yea lesse then these The edisication of the Church is so necessary that it must be endeavoured as Providence makes way but when there may be Order and beauty observed its sinfull to neglect the rules and means of procuring and upholding it That which is lawfull by vertue of necessity is only so far lawfull as the necessity is reall and not pretended That which followes is in part confused And in the same case are the Lutherans who hold Laying on of hands not to be essentiall to their Calling yea that it's Popery to hold it so Bellarmine sayes Tarnovius would have laying on of hands to be absolutely necessary as the substantiall part of Ordination Yet I answer 1. In the connexion of these words either to those immediately foregoing or to the beginning of the Paragraph you make the Lutherans Theeves and Hirelings or exclude them out of the number of the Reformed Churches which is extreme uncharitable 2. Though the Lutherans do not hold Laying on of hands to be essentiall yet they need not fear a nullity in their Calling having Imposition by succession and using it still The act it self is of force though they should erre in the grounds of using it 3. To hold Laying on of hands to be absolutely necessary in all cases may well be counted Popery if we think those hands must be a Bishops and that Bishop consecrated by a power derived from the Sea of Rome as Papists do But to hold Laying on of hands such a rite as ought not to be omitted by those who have authority from the Word to use it in designing a meet person to the Ministery and in the visible declaration of that designation is no Popery 4. In this passage you deal fraudulently with your credulous Readers while you pretend to tell them the Judgement of Protestant Divines and do purposely conceale it Tarnovius in that very place which you point at in your margin propounding the question De impositionis manuum necessitate Concerning the necessity of Laying on of hands supposeth a necessity more or lesse to be granted on both sides between Papists and Lutherans and having set down Bellarmines opinion afterward gives this for his own and others of that part Nos eum speaking of this rite necessarium existimamus secundum quid nimirum quia citra scandalum omitti hodie non potest qui tot annos in Ecclesia usitatus fuit habet suos usus What need you cite Tarnovius only to let us know what Bellarmine sayes and will not let us know the judgement of Tarnovius himself if it were not upon designe to rake up all that may be said against that Rite and to hury as much as in you lies all that makes for it 5. As for the opinion of the Papists in generall and particularly of Bellarmine they are divided in this point And though he labours to prove Manus impositionem ad essentiam De Sac. Ord. lib. 1. cap. 9. Sacramenti ordinis pertinere yet he sayes Alii existimant manus impositionem esse accidentariam ita Dominicus à Soto alii quidam Whether there be not some difference between pertinere ad essentiam to belong unto the essence which is Bellarmines expression and esse substantiale as Tarnovius hath it or to be a substantiall part as you phrase it is considerable because that belongs unto the essence without which it cannot be compleat or entire and that only is a substantiall part without which it cannot be at all Among Decret Greg. lib. 1. tit 16. â— 1. the Decretals of Gregory this Case is put An permitti debeat ministrare qui sine impositione manuum fuerit ad Ordinem Subdiaconatus assumptus Whether one taken into the Order of a Subdeacon without Imposition of hands should be permitted to minister By this it appears 1. That laying on of hands was sometime omitted in some Ordinations 2. That such Ordination Impositio manuum non requâ—râ—tur in omnibus Ordinibus ecclesiasticis velut in cocolytho subdiacono ordinandis Can. subdiacon can seq dist 24. was not presently thought to be invalid and eo ipso null Which is further manifest by the Popes answer to the Case which is made a Canon in their Law In talibus non est aliquid iterandum sed cautè supplendum quod incautè fuerat praetermissum In such cases nothing is to be reiterated but that must be warily supplyed which was unwarily pretermitted Thâ—s is of great use against the Papists themselves who can find a salvo for want of Imposition of hands among themselves and yet allow none to the Paotestants And serves also to shew the vanity of your argument who from the defect of this one hing without any distinction of time or state in the Church would infer a meer nullity in the whole Thus far by occasion of that in Tarnovius Touching Chemnitius it follows Chemnitius puts the case Whether his Ministery be Null who hath not hands laid on him And having repeated their opinion who say it s not necessary so the Call be lawfull he lays the necessity of it to be in regard of others who run and are not sent not in regard of the Calling it self but that the Calling may be witnessed which the Minister hath and says Ord natio non facit vocationem Ordination makes not his Calling but declares it And further Praecipuè servatur iste ritus ut tota Ecclesia communibus ardentibus precibus c. That Imposition of hands is retained chiefly for the Prayers sake which the whole Church makes c. Yea Fatendum sane nullum extare in Scripturis mandatum Dei In 1 Tim. 5. 22. quod hâ—c ritus Ordinationis sit adhibendus There is no command of God in Scripture to Ordain by laying of hands Loc. com tom 3. 137. The answer 1. Why did you conceale from the Reader Cerâ—ò
manifeste constat cum ex Scripturae mandatis tum exemplis Tit. 1. 5. 1 Tim. 4 14. 2 Tim. 22. Act. 14. 23. Eos qui jam sunt iâ— Mâ—nâ—sterio profitentur sacram doctrinam adhibendos esse quando per mediâ—tam voâ—ationem al cui commâ—ndandum est ministerium Turbulenti sedui si Anabaptistae minime rectè faciunt qui vocabulo Ecclesiae intell gunt tantum promiscuam multitudinem excluso Ministerio pio Magistratu Chemnit par 8. L. C. de Ecclesia pag 134. what you found in Chemnitius in favour of Ordination as an act of Ministers and Elders when you were upon that Head Are not those his words which you have here in the margin 2. Touching the matter it self which you here refer unto you mis-relate him He speaks not of laying on of hands in the ordinary and regular Call of a Minister for therein he supposes Imposition of hands should be used but of a certain case Nam interdum hujusmodi casus incidunt ut quis habeat vocationem impediatur quo minus se conferat ad Nobiliorem Ecclesiam in quâ accipiat ritum Ordinationis Questio ergo est An illius ministerium sit evacuatum His answer is Aliqui id affirmant aliqui negant Some grant it some deny it 3. It suffices me that he grants Imposition of hands to be necessary in any respect agreeable to the Word For they who agree in that will agree in a warrantable use of this rite neither the peace nor the communion of the Church will be disturbed though it be not held to be essentiall 4. Take his own words fully Sed tamen propteâ— eos qui currunt non missi sunt vocatio debet habere publicum Ecclesiae testimonium Et ritus Ordinationis nihil aliud est quà m talis publica testificatio quâ vocatio illa in conspectu Dei ipsius nomine declaratur esse legitima divina and consider whether thâ—s follow not A Ministers call is then declared lawfull and divine and so to be reputed when he is Ordained by laying on of hands And if there be no other way of such Declaration to be fâ—und in Scripture This of Imposition of hands will be essentiall to it 5. Whereas you single out those words only Ordinatio non facit vocationem Ordination makes not his Calling but declares it The entire sentence is this Licet ergo Ordinatio non facit vocationem si tamen quis legitimè est vocatus ille ritus est declaratio confirmatio vocationem illam quae praecessit esse legitimam Here are two things which you leave out 1. That Ordination is a confirmation of that Call as well as a declaration 2. It is not barely a delaration of the Call but of the Lawfulnesse so as the lawfulnesse of the Call may justly be questioned which hath not been declared by Ordination 6. This rite is not reteined chiefly for the Prayers sake as you translate his words but rather for the benefit of such prayers as use to be made at Ordination Et illas preces tali ritu peractas non esse inanes testatur Moses Deut. 34. 9. 1 Tim. 4. 14. 2 Tim 1. 6. 7. As I grant those are his words Fatendum sanè c. so you cannot deny that these which follow are his also Habet tamen ille sua fundamenta in verbo Dei This rite hath its foundations in hhe Word of God 8. It 's much that you have alledged out of Chemnitius but is there nothing else which is of concernment for the Reader to know touching this Rite You know there is more pag. 138. where he gives an account to what end and use Imposition of hands is reteined in the Reformed Churches As 1. Illo publico ritu testamur hoc opus licèt sit mediatum esse tamen verè divinum By this publike rite we testifie that this work although it be mediate yet it is truly Divine for it is not ours but Gods work which we performe who calls and Ordains that person by us 2. Hac impositione manuum sistitur Ecclesiae ut haec quoque admoneatur Deum per hanc personam ejus ministerium velle ipsos docere exhortari consolari Sacramenta administrare peccata vel absolvere vel ligare By this impoâ—ition of hands the Minister is presented to the Church that they also may be admonished that God by him and his ministery will teach exhort and coâ—fort them administer the Sacraments unto them and loose or bind their sins But the people must hear nothing of this kind from Protestant Divines lest they soon perceive that those Ministers who make them believe that power of Ordination belongs unto the people do deceive and that there is something belonging to the Call of a Minister which from the nature of the thing it self cannot belong to the People or to any of their deputing to this act but to such as are already Ministers by them to be performed towards the people in the name of God and Christ alone Authoritas coram Ecclesia tribuitur ei cuimanus sunt impositae Authority is conferred on him publikely before the Church on whom hands are laid Thus Chemnitius But this was not for your turne neither doth it serve ad captandum populum to heare of authority conferred on Ministers especially by Imposition of hands Thus far of Chemnitius To that of Danaeus in 1 Tim. 5. 22. Laying on of hands is not necessary so there be but Prayer made to confirme the Party elected and the whole Church joyn in prayer with him that the Spirit of God would strengthen him And he gives amongst other reasons as that Prayer is all this for one Qui hanc ceremoniam praecise urgent incidunt in vanas quaestiones ineptas The urging of it breeds vain and foolish questions about Ministers Callings I answer 1. I question whether ever you consulted with the Author himself and did not rather transcribe a little out of that which you found cited in Tarnovius If you did it further appeares how partiall and unfaithfull you are in setting down the Judgement of Protestant Divines For he makes an act of the Presbyters not only to be necessary but necessary in the first place before the assent of the people be asked in calling of a Minister and gives five strong reasons for it to which I refer the studious Reader in the Book it self pag. 352 253 254. 2. Whereas you say Laying on of hands is not necessary Danaeus his own words pag. 360 are Non usque adeo certè necessaria est And so they are also in Tarnovius so as you cannot pretend that he deceived you in this By that manner of expression he grants some necessity though not absolute and does not simply say as 〈◊〉 Laying on of hands is not necessary 3. That reason that Prayer is all is obtruded on him if I mistake not and not to be found in any of his expressions 4.
What he sayes of the precise urging of the Ceremony is to be understood of the urging of it upon Popish grounds The foolish questions which he means are those in a Popish Canon de triplici manuum impositione una Ordinatoria altera Confirmatoria tertia Curatoria and such like 5. It 's granted that he sayes expresly that Laying on of hands is not essentialis pars ritus legitimae vocationis and that it is in rerum indifferentium numero retineri omitti potest pro more regionis in qua electus ordinatur This last is more then you have yet acknowledged And if it be to be reteined pro more regionis according to the custome of the Country it must continue in use among us for ought that you have said or can say to prove it Non-essentiall Now thus it follows And with them agrees the Church of Scotland The Engl. pop cer pag. 168 169. Church hath full liberty to use any other decent rite or to use no rite at all beside a publike declaration the Church is not not tyed to use any rite at all by the Word of God in the giving of Ordination Ans What 's the matter that you cite this book so often Are you in love with English Popish Ceremonies or do you take that Book for an Oracle Or do you think the Church of Scotland will abide by every expression to be found therein Or is there no other way to know the sense of the Church of Scotland but by that Book Are you of the same judgement with that Church or any of those Protestant Divines whom you have cited so much as in this one head of Ordination and the rite of it I feare nothing lesse The Church of Scotland is at an agreement within it self and with such eminent Divines abroad as Chemnitius and Danaeus but you and they differ if I be not mis-informed more then a little But 2. to the thing it self Liberty of devising new rites in Ordination is neither sâ—fe to be granted by way of doctrine nor to be used in practice especially in those Churches which have suffered much under pretence and by the abuse of such liberty and who in other things are strict urgers of examples as binding and that in matter of Rite 3. Those Scriptures which tye the Church to Ordination tye her also to the Rite which we are speaking of Or tell us where you find a Scripture for the one and not for the other That which follows whether intended as a fifth reason or as an excursion only I know not though it be confused yet it sufficiently discovers what you aim at viz. To make those who were Ordained by Bishops no Ministers under pretence that they were Ordained by them as a Superiour Order unto Presbyters and so you slide into another Question Whether the Person ordaining or imposing hands be of the essence of the Call I shall lay down all your own words entire and then answer Thus you pag. 16. Yea suppose it essentiall and then whereas it hath been held against the Brownists that the Ministery in the Church of England is not null though the Bishops laid on their hands who should not have had a finger in it because an extrinsecall Circumstance failing or being corrupted a thing ceases not to be yet if it be made Essentiall what shall be said Seeing both in the Bishops intention in ordaining and in the profession of the Party ordained hands were laid on him not as a Presbyter formally but as one of a superior Order to Elders and for such an Order there is no Divine institution As therefore that Baptisme must be repeated which was administred by a person not lawfully called to the ministration of it if the Person ministring be essentiall to Baptisme so must that person be Ordained again who had hands laid on by a Bishop as a Bishop if Laying on of hands be essentiall to the Ministery Whatsoever wants its Essentials is not though it seems to be Ans Let the Questions be propounded distinctly which are here involv'd and then it will be easier for any one to judge 1. What will follow concerning the Ministery in the Church of England if Laying on of hands be essentiall I answer That the Ministers of England who have Hands laid on them have that which is essentiall to their Calling Who can imagine otherwise upon the supposition 2. But seeing Ministers in England were Ordained by Bishops as a superiour Order to Elders and no such Order is of Gods appointing nor ought to be is not their Calling null in that respect Ans No iâ— is not 1. Because neither Church nor State did ever declare Bishops to be a superiour Order though some of them for they were but some made such a claim The State hath often declared against it not only by books approved by them as in the dayes of Henry the 8. but by severall acts of Parliament in King Edwards time and since 2. Because Bishops only and alone were never authorised to lay on hands excluding other Prâ—sbyters but together with them 3. Bishops were Elders first before they came to be Bishops and of Elders were made Bishops in way of accumulation not in way of privation Their error that they thought themselves a superiour Order above Presbyters could not make them no Presbyters 4. All Ordinations are counted valid which are performed in a setled Church with the consent of Magistrate Ministers and People whether the Ordainers be Bishop Superintendent or a Presbyterie This principle is maintained both by the Lutherans and Calvinists as you use to distinguish For the Lutherans I refer you to Hen. Ekhardus in opusculo de Ordine Ecclesiastico pag. 5â— and to Nicolaus Hunnius Demonst Min. Lutherani pag. 294. For others Zanchy sayes quo supra Nihil refert sive ab omnibus praesentibus Ministris sive ab uno omnium nomine imponantur manus It matters not whether hands be laid on by all the Ministers who are present or by one in the name of the rest So he And I think it might be added nor how many be present the Quorum is but of prudentiall determination Pareus speaks more largely * Comment ad Rom. 10. 15. The lawfull Calling of the Church is that which is instituted in every Church by publike authority for Orders sake unto edification Neque enim uniformis est omnium ubique quoad circumstantias externas sed libertati Ecclesiae relicta 5. To speak my own judgement When sin cleaves to the manner of Calling through the generall error or corruption of all sorts who are concerned in it though such a Calling cannot be said to be legitima or legi proxima but is displeasing to God and null in some sense as unworthy receiving of the Sacrament is counted no receiving 1 Cor. 11. 20. and sinfull fasting no fasting Zach. 7. 5. yet it is not otherwise to be invalidated here below than by doctrinall censure and