receive the power and then put him solemnly into possession This is what is clear and well but there is a little more needfull to make it full Although in this businesse of the Magistrate which is Civil where the authority is of man and the officers officers of men it is enough to look no further then men and an outward court onely yet in the businesse of the Ministry where the authority is spiritual and the officers appointed the officers immediately of Jesus Christ and not of man we are to look further unto God and his inward court also and account that a man hath and must have his authority first in his sight before he hath it in mans and consequently what is done in mans court is by the way of Ministry signifying his will for the declaration or confirmation thereof with us to wit The right faculty authority or commission which a man hath coram Deo and the court of his own conscience as being truly called of God is allowed or approved by this publick testimony of the Church so that he is received reckoned or numbred as it is said of Matthias amongst the Ministers of Christ which is the very direct and proper effect of this external act of investiture and solemnization I will take an eminent passage from Mr Hooker who must be forced to understand here with us The cause why we breath not as Christ did on them unto whom he imparted power is for that neither spirit nor spiritual authority may be thought to proceed from us which are but delegates or assigns to give men possession of his graces Ec. Pol. p. 431. And here then I shall humbly call in my Episcopal fathers and brethren who have been apt to wonder at me in my first sheets that I should hold that Orders does not give the Ministerial power when they may rather wonder at themselves that they should think it wheras such a person as this who was as like as any by the rest of his discourse to maintain it if he durst does disclaim it as the doctrine of the Papists by their practise who do breath on the person whom they ordain as Christ did and not as the belief of our Church And as for the delegation and assignment he speaks of his meaning is expresse enough to be no other then as when a Lord does give or grant an estate to a person he sends his servant to use those Ceremonies which are to signifie that grant of his by way of delivery upon which he is received as the owner and possessor thereof I will expresse it fully for him with a concluding passage from the aforesaid bright author Ordination is one means conjunct with others for designation of right qualified persons described in the Law of Christ for the reception and exercise of the Ministerial office and the ends of it besides taking care the office fail not are To judge in all ordinary cases of the fitness of persons and To solemnize their admittance by such an investiture as when possession of a house is given by a ministerial delivery of a key or of land by a turf or as a souldier is listed a King crowned Marriage solemnized after consent and title in order to a more solemn obligation and plenary possession Such is Ordination Mr. Baxter p. 149. When the King sends over a Lord Lieutenant into Ireland he hath a power by vertue of that high dignity of making a Knight now while he uses the Ceremonies of dubbing he uses them not as the signification of his Princes will but of his own He acts not here as an Assigne but does it as an act of his own grace We are not to conceive that God hath given such a power to the dignity of a bishop that he may so make Ministers No no their authority as the solid and learned Mr. Perkins before is but a Ministry wherein therefore they must act from God onely as the approvers signifiers or publishers of his will and all those ceremonyes they use are the same externall signification thereof that such a one upon their examination is constituted by him according to his word and Charter to be one of his Ministers and that the Church is to receive him accordingly Now then there must be this will first before the signification of it and the will creates the power immediately The giving the power is one thing with Mr. Hooker most right and the external investiture or delivery is another But you will say When an Estate or office is given by a person and the delivery made also how can this be done againe I answer the office cannot be again given but the signification that it is given may be again The Lords will is one and the same but the signification of it by outward ceremonies may be various or multiplied The ceremonies of the same consecration Lev. 8.33 are repeated seven dayes together Besides there is a difference in the point of Delivery There is a delivery of possession in the thing it self As if I give one a book and deliver it and there is a delivery by a ceremony only as the token of that possession Here now there may arise controversie whether such a delivery were legal and sufficient or the like and what course then can be best taken to put all out of doubt but to have a new delivery which will be without exception The case is so with us just There is question whether Presbyters be Ordainers and it may be question'd haply more to others purpose whether in their Orders there was not a defect of some words of formall delivery as Take thou authority and if a quiet man then shall take the way to make all sure there is no need that he should understand by those words of the Bishop and the imposition of his hands that he does give him the power and office of a Minister which he hath already but rather that this is not given at all by mortal men but only is indeed a a second time declared or signified before the face of the church as given of God by these external rites of investiture delivery or possession I am sorry to see what a thin vail of words only can cloud mans understanding If I should say that Orders is the solemn delivery of the Ministerial authority to a person by the Bishop as a delegate of Jesus Christ it may be it would be received and yet when I say it is the confirmation of Christs call it is all one but understood with more safety which if it shall appear once in its light to my orthodox Adversary I shall not need to say any thing else in comparison to his satisfaction The whole force of his arguing against me in this thing hee knowes full well does lye in this supposal that Ordination does give the ministerial power and office and is to be taken only to that end Now if the ground does fall from under him here there is
that so cannot be renewed or repeated but the Work may the Work is And if this pious man would not dislike it as he sayes P. 4 if our Bishops when any are removed to a new Charge would call their Presbyters and commend such to the grace of God for their Work by the imposition of hands supposing that Text Act. 13. which I mainly rely upon be warrant sufficient for the same It is not to be thought but another who is I will suppose just so much by assed towards the other side as he is toward his own or poised equally should think it but a small matter to be content moreover that they use their own form seeing they have yet no other and our Reverend Episcopal men do not we know use to do such things as these without their Order appointed Nay if this may be done as to the Work renewed in another place why not I pray also as to the Work repeated in the same supposing at least a man shall not be permitted to use his Ministry without it and otherwise I perswade not the tender to it 3. There is more here barely than this The exercise of our Ministry is not to be considered at large but restrictively as to our Church There is our Ministry and use of it I have said in my Book in our English Church It is to the last only I count we are re-ordained To which purpose we must distinguish of those words of our Authors after preceding valid Ordination Ordination is valid either in fore Scripturarum which is vera only Or in foro Episcopali sive praesentis Ecclesiae which is legalis and Canonical also Our preceding Ordination is valid we believe in the first sense but in the second sense our preceding Ordination is not valid and so it is we are re-ordained I return therefore the Argument If when a mans former Ordination is valid he may not when it is not valid he may be re-ordained but our former Orders are rendred by the change of the present times to be invalid in the sense mentioned and consequently in that sense may we take new and in that sence the form proper thereunto methinks also be born Our Ministry was the same Silver under the Presbytery but the Canonical stamp by the Bishop makes it received according to the constitution of the present Church Even as the State-money though current before must submit to be new coyned for all that or else now it will not goe 4. I say farther hereupon Our taking new Orders is not then the taking an Ordinance to no end nay it is a taking them to a right end the very end which by Orders is to be had Ordination this Author will say is a separating a Person to God For what now I pray why for the Work no doubt whereunto he is or shall be called So in the Text Act. 13. The use then and exercise of the Ministry is the end to which a man is ordained I will explain it by a clear place Numb 8.11 Thou shalt offer the Levites before the Lord compare it with ver 14. and it is Thou shalt separate them that is their Consecration Well mark then what follows that they may execute the service of the Lord There is the end And so ver 15 22 After that they shall go in to do the service of the Tabernacle Now have said though a man cannot be Re-ordained to his Ministry which he hath already yet may he to the use or exercise of it to wit tâ—aâ—h may go into the Tabernacle that he may execute the service of the Lord. You will say haply these Levites and the Ministers are to be consecrate here to have their right to or liberty of doing their holy service in respect of God because God requires this before they enter upon their work but we are separate again now only in respect of man because he requires it or else will not allow this right and liberty to the same I answer this is true and therefore let the Requirers look to it when a person is consecrate already to God and thereupon he expects his service from him it man will hinder let him see how he can answer it but as for the Submitter this is manifest that whether he does this in conscience to Gods command as he must at first or in obedience to his Superiors in the doing it again yet is the end in both the very same and that is only what is most just and honest that he may execute the service of his God that he may have the free use of his Ministry in his place And whether my Author dare say this is to no end or not to the end proper to it I leave it to his own breast to judge 5. There is not this one end only in Orders to seperate or set a man apart for his work but others also to wit there is the invocation of Gods blessing upon us assistance and grace with us in our work which is so certain and plain that when the Holy Ghost had said in one place separate to me in another he tells us they were commended to Gods grace Quid aliud est manuum impositio nisi oratio super bominem sayes St. Austine as he is quoted De Baptis contra Don. l. 3. c. 16. Now this end is repetible I hope and if tâ—ere was nothing else does alone take off the keenenesse of my Opposers edge The Church I think may say her Prayers over twice when Christ said the very same words thrice Matth. 26.44 But to speak exactly and to the touch of the word and truth the separating a man to God for his work and sanctifying him by Prayer is indeed the very same There is therefore another end arising from the nature of the Solemnity that stands me in most stead Ordination I have said does not give the jus or spiritual power to a Minister before God what then it may be demanded does it give why truly I have said it and it is so It does give him his power or authority before men that is his authority comes hereby to be received it does give him the repure and value of a Minister as to all intents in the Church And now for as much as a man cannot reape this effect by vertue of his former Orders he already hath there is as I have said and must say still the very same ground at this season for Re-ordination as for Ordination at first Let my Reader see my first sheets from p. 32. to 37. and though this Gentleman hath quite waved all that concerns this I must confesse my self next to the plain Texts Act. 13.2 Mat. 28.19 I place my chiesest strength there 6. Where things are not unlawfull not forbidden by God why is it not an end sufficient for what we do to obey out Superlors and that they have their end in it supposing them as in chà rity we are bound good men and that they
injury when he must not do iâ— Let me say then it is even the duty of these first Orders of ours to suffer wrong in this case so long as it is not from us who cannot help it The wrong is that we cannot enjoy that right we should have by them and while by taking new we do but pursue â—he same ends of setting off our Ministry or giving iâ— its free passage for which we took them aâ— first and cannot now have it upon their score they ought at I may so say to be content with us and put it up from the time We do not our selves think the worse of them for being vilified Besides let the Bishop think them to be null and we think them to be good our thinking is nothing to the thing it self if they be valid indeed and according to truth they will be so whether others think so or no and we go no more from any thing we have by them by taking new than we do go from the wealth we have when we get more What then is the matter here in good earnest Why the doing this you may say perhaps will at least make men think our former Orders to be null though they be not and this is something I answer no you cannot say so much as this or it may make them think only that they will not pass in these times and that a man is forced therefore to do but the same thing legally aâ—d canonically which was done otherwise before and this is that no doubt but most think indeed as the plain truth according to the vulgar reason although we may put it in the fairer words if we will of soâ—e moderate Bishops themselves that our lorâ—ner Orders are lawful before God and the Church but not legal according to the Order of the Nation And yet is not this â—he pâ—int indeed neither at the bottom what others may think while the objection is that we renounce or relâ—tâ—quish our former Ministry thereby but what they may thiâ—k we think our selves in the doing hereof or upon what account it is we do it I have therefore framed my answer in my former sheeâ—s to this Objection thus that I humbly judge So long as a man doth clearly and unfeignedly boâ—h before and after as he hath occasion declare himself to the contrary this will not I hope by the Lord and ought not by man to be laid to his charge because expression in this case does give construction to the action The Bishop you may say do shold our former Orders null and requires new If we yield Do not we in the fact grant the same I say again No If we declare otherwisâ— and yield not to the fact on that accounâ— for I muâ—t giâ—e St Ambrose's due memento here Si ratio reddeâ—d sitâ— ro omni otâ—oso verbo cave etiam aliquando ne dâ— vittoso bleâ—tio I have cleared this by the instance of the Reubenites Jâ—s 22. which methinks may satisfy the ingenuous though in the application for those words we have been content p. 57. I wish I had put we have forced our selves for that is more I find for my own art than I am even yet able to say Flectâ— mihi cor meum Domine mi Deus confiteor enim haec tibi indulgenâ—â—â—m peto That which is replied by this Author and by Mr. C. in effect both is this only Protestatio non valet contra factum I answer There may be Fact of a man which contradicts his Profession in the nature of the thing it self as I might perhaps take some of their instances but that I should fill too much Paper to speak to them and here it is true if it be so a mans Protestation cannot prevail against his Fact Or there is a Fact of a man that contradicts his Profession only in the conceit of some persons but does not do so in the thing it self nor in the estimation of others that judge aright of it And in this Case it should be apparent methinks that the Fact must receive interpretation by the mans declaration For while some may judge one thing of it and some another it is they only can judge charitably that take his own account of it Had the setting up of the Altar by the Rubenites been Idolatry in the thing it self or had they done it really to estrange themselves from the God of Israel their Protestation had been nothing to justifie their Fact but when it was indeed no such matter but only judged a renunciation by their mistaken Brethren their Profession we see alone did honestate the Act and gave all satisfaction Such is truly I deem our Case in this Objection And now I am methinks something engaged â—o take into farther cognizance the main Bâ—dy of that other Book I have mentioned the Tenour of whore Discourse does run thus Re ordination does accumulate nothing to the vâ—lidity liberty or dignity of our Ministry which he descants upon in several learned Pages and therefore we may not be re-oraained For which methinks I would write only this Re-ordination does super-induce the Câ—nonical Stamp of allowance in the present Church upon our Ministry and so propose it back to him whether therefore we must not be re-ordained To speak to this I must first in the way takâ—notice thaâ— when Divines do tell us of the validity of an Ordinace I perceive by some words of Austin about Baptism they account that whâ—n there is the essentials of an Ordinance then is â—he Ordinance valid In which sense it is not to be conceiâ—ed that we who have exercised our Ministry several years upon our first Orders should doubt in the least of the validity thereof which â—his very ready Author alone if there were not a world besides hath sufficienâ—ly proved But when we speak of the validity of Orders in this dispute I would have it understood as to the effect I answer then to this Authors whole discourse with that one distinction I have in my first Sheets which I believe himself by this time will yield to be too true And that is The validity of our former Ordination may be taken either in regard of what it ought to do or in regard of what it does do I say there that the Orders we have first ought to give the same outward authority liberty acceptation to our Ministry as Episcopal Orders but they do not They ought I count according to the Law of God but they do not do so according to the present constitution of our Church and Land and hence is it men are re-ordained I wiâ—l put this in other terms as more proper perhapâ— for these present Sheets Ordination I have said is that which gives us the Reception as Ministers in the Church where we are Now there is the Right of this Reception and the actual Fruition I am perswaded that when a man is ordained only by Presbyters it is the Will of God that the Church should
dedicate himself to this service before him as an Outward and solemn by Ordination which whether it be Presbyterial of Episcopal it is all alike as to what the word requires but is not accepted alike in our present Church which stands upon her proper form and mode of Government I will enlarge a little here There is a Fundamental right as Presbyterians say and I believe in every Minister to Ordain others according to that rule which is dignified by a great Pen Ordinis est conferre ordines Nevertheless when the Church came to see it good for the avoiding of faction and keeping peace to give a preheminence to the Bishop above the Presbyter there is no reason but the Presbyter upon consent might as to the actual exercise hereof de jure suo cedere so as to Ordain none without the Bishop which comming more and more into debate it is no wonder if you begin at the second Canon of the Apostles and goe over all the Councils and Fathers and find this still the allowed prerogative of the Bishop to have the power of Ordination according to that which is so well known of Cassander Convenit inter omnes on Apostolorum aetate inter Episcopos Presbyteros nullum discrimen fuisse sed postmodum Schismatis evitandi causâ Episcopum Presbyteris fuisse praepositum cut chirotonia id est ordinandi potestas concessa est Now forasmuch as the authority of Councils or Fathers is received or not received of particular Churches according to their proper concernments and complexion As Presbytery hath served her self of the Scripture to the neglect hereof It cannot be expected but Episcopacy should serve her turn likewise of Antiquity which being added to present power must needs discountenance other Orders and if they come once not to be received and owned the ground is laid for their refreshment or iteration I remember in the Council of Nâ—ce we have this Canon Can. 17. Si quis ausus fuerit aliquem qui ad alterum pertinet ordinare in sua ecclesia cum non habeat consensum Episcopi ipsius à quo recessit Clericus irrita erit hujusmodiordinatio Let me ask here any Divine Presbyterian or Episcopal Suppose a man ordained by another Bishop than his own and without his leave is that man truly ordained or no There are none in our dayes will deny it and yet according to these Canons such a mans Ordination was null and consequently if he would enjoy the use of his Ministry under his Bishop he must be re-ordained Now let any learned man tell me how such Ministers in this case could submit to that Canon in those dayes which no doubt but most did submit to seeing that Council was so authentique in the word and then will our case be also opened and justified to my hands In short it is sufficient for the Church to receive a man as a Minister that is Ordained only by the Presbytery as of old by any Bishop as their own according to Scripture which knows no difference between Bishop and Bishop or Bishop and Presbyter in this case but it would and will not serve according to Ecclesiastical constitution Let us now see what my Opposer sayes here and it is the same only he hath every where If the Presbyterial ordination leave a man not capable of having any thing conferr'd on him but only the free use of his Ministry in the English Church why will he submit to such a form as was purposely instituted to conferr the very Ministry it self why are such prayers put up to God as suppose him to be no Minister This is answered already and we see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same still There is no form to be conceived such as to confer the Ministry it self unto any or to put up Prayers that a man may be made a Minister as he conjectures and speaks p. 68. I doe therefore produce him the very words of this form to serve my turn Take thou authority to preach the Word and minister the Sacraments where thou shalt be appointed which are so apt as if they wâ—re studied to ordain a man not to the Office but to the Work only of his place Hereunto he candidly gainsays nothing only tells us there are more words used than these to wit Receive the Holy Ghost whose sins yee remit c. unto which words in particular and the form in general I have spoken at large at first What I must say over again to answer him as I go along is Our Ordainers must not be look'd upon according to this Author as Creators of the Ministerial power which is given alone by Jesus Christ but as the signifiers and approvers of his Will and Grant There is indeed one grand Warrant I must say Commission or Charter from Christ in general empowring them who are qualified as his word describes to be his Ministers The Ordainers now are to enquire whether a person have these qualifications that is as it were whether he be in the Commission and then if he be found there what they doe besides is but the declaring this by the solemnity The Commission then or Ministry it self is from our Lord and Orders doe but give the same its free passage in the Church where a man is Now this passage is hindred by the change of the times and therefore the Right Reverend as he speaks is troubled to remove this hindrance and so not to doe only what is already done He is troublâ—d not to make a man again a Minister of Christ but a Canonical Minister if you will of our Church that is to make him passe for such according to their Lawes and Canons when else he cannot pass and therefore is this also done by that form so prescribed the words whereof which stick we are to conceive with all forms of Orders else must be interpreted only as I have said to be declarative not operative of our power by way of investiture possession or solemnization Even as it is in the inauguration of Princes which as I have but now instanced in David above and Solomon before may be valid at first and yet done over again to establish them more formally or legally amongst their people I will take a little liberty here of more words Ordination I count is the confirmation declaration and solemn allowance of a mans Ministry by our chief Pastors and Rulers that may give us the value and recepâ—ion as Ministers to all intents in the Church particularly for the execution of our charge where we are Now there being none according to the form of our English Church and Nation of authority to doe this but the Bishops though our former Orders have been sufficient hitherto and are yet good as to our Right yet growing insufficient through this change or enervate as to the effect the renewal of them according to the present Polity unless there be some mysterious danger in submitting at all hereto does become
grand necessity put upon us else at this season would hardly bear me out in the defence of it so unusual so unpleaded for by Divines Ancient and Modern so absonant to the ears of your selves that even you that require it will not own it but when you have done would have us count our former Orders null lest it be monstrous And if any of us do defend the same and are sure to be opposed by those that oppose you yet unless we will come up to this which is to acknowledge our selves Intruders and Usurpers of the Ministry all the time before we cannot for ought I see have any refuge in you which is indeed so hard and injurious especially when our former Bishops have allowed what I assume that I cannot but bring my complaint to you and lay it at your doors There are the Ceremonies I see with this you are bringing in upon us t is a thousand pitties so many good men should be troubled with them or at them methinks as they are like to be which I am not yet convinced but they might be spared or born perhaps the scandal first preâ—ented as the water off ones Hat or the hairs upon ones Cloaths iâ— was ineptiae tolerabiles therefore Calvin call'd them Yet if these be stood upon I count the constant use of the same or the like or many more than them in the ancient Church the moderate judgement of some of the eminent of our Reformed Divines abroad the consent and practice of our holy Martyrs at homâ— and the long establishment thereof by Law in our Church will put such a countenance upon them that they must needs bear their sail high whether they can all of them endure the shock of that Text Deut. 12.32 in dispute or not But for this matter of Re-ordination it is such an odd thing the very Smectymnuus of the present Episcopacy it will never turn to account as one would think unless to cast a reflection on you in the judgements of the Churches abroad and Ages to come unto whom the multitudes involved and other circumstances considered it will appear such a Fact quale nec Antâ—quitas vidit aegre credent posteri the spectacle whereof will not only like Amasa unless it be covered with a cloth cause many to make a stand at your wayes but like the offering of the King of Moab upon the wall raise their Tents and depart from you And there was great indignation against Israel There are two wayes now to cure this either to cease this matter or maintain it if you will stand to it that you Ordain and Re-ordain that it is not forbidden but rather justifiable by the words of God and that we are not to have our fear taught us by the Precept of men it were something but if you will impose it and dis-own it and be ashamed of it and would have us nullifie our former Ministry to that purpose to wit to be contented to be held Usurpers of holy things sacrilegious persons and all our Ministerial Acts to be void as the Acts of meer Laicks before it is really intollerable no mortal flesh can be pleased with it Come come my Lords and Brethren there is no need of this The matter is not so much as you should be afraid of it There is a time to begin a Custom and to break an old And why not Non desunt leges non deest Senatus-consulium dico apperté nos nos consules desumus There is no wanting the Scripture in the instances of Paul and the Apostles nor reason there is wanting only a Will in you to beâ—tow an hours time or two to alter a few words in your Form to suit it to our case and the business might come to a perfect agreement One instance there is inded from antiquity often in the penns of the learned it is out of Athanasius of some persons with Ischyras amongst them whom they would not allow as they say to be Ministers because one Coluthus that Ordaind them only was a Presbyter Unto which may be added the story of the purblind Bishop 2 Concil Hispal 3. can 5. circa an 656. But Dr. Field upon the Church in his fift Book hath mentioned this and given by the by full satisfaction It is one thing hâ—rein he counts what they judged according to their Canons and what we ought to judge according to the Law of God And so the Author of Sum. Conc. quotes Pope Inocent Adversus formam Canonum ad Ordinem venire tentans ordine honore privetur I believe they judged at this time in this instance according to their own constitutions that a man must be Ordained by a Bishop and so do you now according to yours and therefore I plead for Re-ordination on he part of the Submitter But on the part of the Requirer that may dispense with their own Canons or alter them I must say it is not so in the reformed Churches who have had more light since them of old It is not so according to the Law of God with that worthy Dr. mentioned Non ita fuit ab initio with St. Jerome and whether the Law of God or Canons of Men must take place judge you It is this we stand upon when a man is in Orders whether by Presbyters or Bishops he is Christs Minister according to his Word put in Office by him You are personages now of quality as of great learning so of much honesty and would not we believe do the least injury in your dealings unto any in other matters Here now is a matter of as great and manifest wrong as can be which your opinion does us and that opinion that does wrong is a sinful opinion to wit it takes away that Office from a person which Christ hath given him and holds it null If it was a grievous thing in these times to put a Minister out of his Place what is it to put a Minister out of his Office A Thief is not more dangerous than such an opinion which believe it shall be brought to the Bar one day to answer unto Christ for what it does There is no great Person or Parliament men that holds any honour from the King if he hath an English spirit but will venture his life rather than lose his honour while the King is pleased to continue it And can you or they think that we who have been Ordained Ministers of Christ should so easily desert that Ministry as not valid or not maintain it to be good You may expect as well we should deny the Lord that bought us as the Lord that sent us or recede from that authority which we received neither from you nor the Presbytery but from him only We can rather dye here than yield to any Men and Brethren let me speak to you freely of the Patriarck David of our Right Reverend Fore-fathers your Predecessors and the eminent Sons of our Church who have defended the reformed Churches
commending a man to Gods grace or the invocation of his blessing upon him for his work which is the most signal end of this Rite Act. 14 then I and our Protestant Divines do account of it viz. Such a Person presents himself to the Ordainers they examine him and what is it they are to search and to find Why if they consider what it is it is this whether the man hath the gift whereupon they may conclude that he is commissioned according to Christs Institution and also hath sincere ends of being faithfull in his place if they find this here is the call of God and what is there remaining possible for them to do besides what is done but to confirm it before men that they may receive him So that this Rite in its essence to use those Divines word is but the solemn Approbation Declaration or Confirmation of our call by God and the immediate effect of it is the value repute outward Authority Account or Esteem with men as Ministers of his to all ends and purposes in the Church and place where a man shall be so appointed And this is that thing which orders does really and effectually give which is not a matter neither of small moment but of great consequence even so much as the free passage of the Gospel comes to in the Church where we are which must therefore and will keep up the head of Orders while the World lasts Now Sirs The immediate effect of an action must be the end of the Agent and forasmuch as in this Change of times and Government which God hath brought upon us this end and effect doth fail us in our first Orders we see how there arises upon a man even from Providence it self without any other arguing the necessity the duty supposing him at first and still fit and reason of his Re-ordination And this I take it is the marrow of what I have in my first sheets which is not yet so much as tasted or touched by my Opposer neither in his Book where he disputes upon this question nor in his Appendix which he hath against mee in the way of animadversion I shall take both now into consideration I will speak that I may be refreshed I will open my lips and answer SECTION II. THere are two things in generall any one may see upon which the stresse of what this Adversary hath doth lye The one is a supposition which hath prepossessed the thoughts of most concerning the nature or end of Ordination The other is the form the Bishop uses supposed agreeable hereunto and inconsistent to our case To begin with the first which hath cost me some words already and requires many more Ordination let us know may be taken more comprehensively as it comprizes election foregoing so it is Acts 14.23 Tit. 1.5 where those two words in the Greek text I count equivalent and well rendred in the old translation VVhen they had ordained them Elders by election Or else it is taken strictly and properly for the Rite it self distinguisht from Election So is it Act. 6.6 Act. 13 3. 1 Tim. 4.14 2 Tim. 1.6 which places I think are all we have expresse upon this matter In the last sense it concernes my discourse and it is the solemn invocation of Gods grace or blessing upon a person in the work of the Ministery by the way of Approbation Declaration or Confirmation of our Vocation as I have been discoursing before and in my first papers I know it stands the Church of Rome upon to speak higher then thus Ordo est sacrum quoddam quo spiritualis potestas traditur ordinato officium sayes the Master of their Schools Lib. 4. Dist 24. and 't is no wonder if his Scholars that follow turn this into Sacramentum quo character indelebilis in anima imprimitur I see also some of the eminent Sons of our own Church for her forme sake derived from thence cannot leave the like conceptions But I suppose if our forreign Protestant Divines be generally lookt over we shall find that definition Ordinatio est vocationis confirmatio most current which Dr. Baldwin hath taken up as common with them in his Cases When Calvin and our Divines that follow him speak of the Sacraments as Symbolls of grace they understand it not as signs conferring grace but as signs of grace conferred Rom 4.11 and define them the confirmations of our grace Now what they take from the Sacraments they are not like to give to Orders Ordo sayes Bullinger in his Decads est Symbolum delegati muneris The Symboll of Gods grace sayes Calvin in his Comments and Institutes There must be this grace or gift then this munus delegatum to wit a deo before or the Rite cannot according to their Doctrine be the Symboll of it and this is so for a man is tryed and the Ministerial grace found in him and then does the Church use this Rite as a sign token symboll by way of testimony or ratification of it Vocatio debet habere publicum ecclesiae testimonium ritus ordinationis nibil aliud est quam talis publica testificatio sayes Chemnitius De Eccles Electioni saepe addi solet publica quaedam per preces manuum impositionem inauguratio velut in ipsius muneris administrationem missio quae confirmatio dici solet Arminius Disp priv thes 59. Ordinandi potestas seu in ministerio confirmandi The Leyden Divines Praesentatio confirmatio Musculus Ministrorum approbatio Erasmus Sarcerius Consecratio in muneris possessionem immissio Wendiline Personae examinatae ad functionem obcundam introductio confirmatio Polanus Syntag. l. 7. c. 10. Wollebius There is one proof which I will note instead of many It is known that the common thoughts of the learned whether ancient or modern upon Acts 13. are that Paul and Barnabas were there ordained to their apostleship so Chrysostom so Dr. Hammond on the place Now Pauls apostleship was certainly given him immediately by Christ Ordination then if this be ordination according to the full stream is not must not cannot be this Collation of the power it self but this testification before the Church whereof we are speaking or a confirmation Melius est sayes that learned Professor of Wittenberg at first mentioned vocare ordinationem solennem ritum quo testificatur de legitima vocatione donisque necessariis In the Harmony of Confessions It is taught that such be chosen who have gifts and are of a Hameless life c. above all that they be proved whether they be such and so afterwards prayers and fastings being made they may be confirmed or approved of the Elders by the laying on of hands The Bohemian Confession So the Helvetian yet more full but I shall have occasion to cite that more to my need somewhere hereafter Manus impositiones verba sunt mystica quibus confirmatur ad opus Electus sayes St. Ambrose upon 1 Tim 4. and thus is it
cease according to the plain Text Act. 6.3 4 5. what if he alter the word so and say I will do what concerns me or the like and so likewise for other expressions No Bishop I hope will find fault with such a matter For the Ordainer let him likewise consider well that what he sayes and does be according to his own established judgement for this rule I must account equitable to both that neither party are to account themselves responsible to God herein for the parts words or acts of the other but their own When I joyn with a man in an action saith Mr. Burroughes I am to look to the action and principle that I go upon but let him with whom I joyn look to the principle he goes upon If he will goe on a false ground when he may go on a true let him look to it Iren. p. 184. And here I cannot but be sorry to hear how it hath fared with some in our case they have been loath to tell the Bishop that they were ordained before and he hath been loath to know it but if they will be ordained he will ordain them This is not fair play He should enquire whether they were so or no and if they were let him endeavour to convince them if he can of the nullity of their former Orders if he cannot let him hear their reason why they submit to be Re-ordained When this is done I will suppose the Bishop keeps his mind and so tells a man plainly that for as much as he is his Ordinary who ought not to allow of any to exercise the Ministry without Orders and he for his part does believe in his Conscience that all Orders by Presbytery only is null and void and therefore for the satisfaction of him his Bishop and of others and the present Church he requires this same of him This is plain dealing from him The Minister I will suppose likewise to remain of the same mind and he still declares his former Ministry to be valid yet in regard that he is fully prrswaded that Re-ordination is no where forbidden by Gods word and our Rulers are to be obeyed in indifferent things and this conduces moreover or is made necessary to the exercise of his Ministry where he is called he does upon this account yield to the same This is plain also Here is plain dealing on both sides Now it was the saying of one very grave Bishop which I think fit his Brethren should know in the case to one after some such kind of debate whom he spake to there about I will Ordain you in my sense sayes he and you may be Re-ordained in your own or words to that effect which I mention and offer even for the most clear and honest determination of this matter whereas if either side do hide they can hardly come off with this soundness of mind and wholeness of conscience In a Conferrence as I have heard between the Presbyterian and present Bishops it was proposed for an Accomodation in this case that an Hypothetical forme might be used Si non ordinatus sis c. I perceive my Author p. 3. would hardly have been content with this If there could be an invincible doubt whether a man were de facto ordained or no then he could belike approve hereof and not else but he looks not here half way to the bottom A man may be sure he was ordained and yet be in doubt whether his ordination by Presbytery be valid But I will suppose a man assured of the one and fully perswaded of the other yet had this Accomodation been good because this Hypothetical forme we are to conceive not directly to regard the Conscience of the party to be Re-ordained as in doubt of his former Orders for then the salve would not have reach'd near the soar when there is not one of a hundred doubt of any such thing but to regard the judgement or opinion of the Presbyterian and Episcopalian in generall and consequently the judgement of each Bishop and particular party in the case The one holds Ordination by the Presbytery only to be null the other holds it valid neither side are like to be convinced by or yield to the other but must leave it who are in the right to the great Judge In the mean time the mutual condescention on such a forme by either party prejudices neither opinion or cause and yet the practise of the thing on both i◠agreed From which way then proposed for a decision I shall gather this one thing which is manifest that Re-ordination must not be look◠on by those wise men that made this proposition as a thing unlawfull in it self but such as might be done only the inconveniences that it might not be injurious to our former Orders be avoided which when they cannot be by that way which took no effect I offer it to the considerately judicious whether the same thing in the substance is not done by what I have been laying down to wit by the Ordainers and Ordained free Declaration of their conscience or account upon which they act one to another I come now to those words in the forme which are the chief soar Receive the Holy Ghost Take thou Authority These words cannot be said to us who have the Ministerial power and Office already sayes my Adversary and that indeed is the core that slicks in most throats There are severall things therefore I will speak to this for one thing sometimes takes with one and another with others It it but words however we see is stood upon as for the thing it self it is wonne 1. Let us know then this forme Receive the Holy Ghost hath been ever excepted against since our Church hath been Protestant by some Learned men Papisticus quidam ritus stultè quidem ab illis sine ullo scripturae fundamento institutas à disciplinae nostrae authoribus non magno primum judicio accipius minore adhuc in Ecclesia retinetur Ecclesiast discip p. 53. as Hooker quotes it Our Presbyterians accordingly we know have avoided such kind of words in their Ordination which are not expresly mentioned in any antient Author to be used for a thousand years sayes one so that this scruple if it be any thing will lye upon others that are ordained but once as well as us and our antient Presbyterians even the most rigid of them themselves if ordained in our Church must come to the bar also who did heretofore submit to the same The result whereof then must be this that though the Church perhaps might do well to examine these words whether better expunged or not yet if she does retain the same her sons are to look on their part to be but passive herein and leave the justification on her score 2. Let us take it for most just and allowable that these words seeing they have been so much called in question be permitted a free interpretation and as
good wills and to the same end only it was instituted and already performed yet dare not my Adversary I hope accuse them in it of taking an Ordinance in vain or breach of the third Commandement 10. Let us know in the last place that there are many things especially in matters of Ceremony only and Order wherein an Ordinance or Ordinances may be used not only without its principal but without its proper end in case it be directed to an end of an higher nature and concernment to the honour of God and advantage of the Gospel Thus are those Synodical Rites prescribed Act. 15.29 Thus Paul keeps the Jews Sabbath Act. 13.14 42. Thus James and the Elders advise Paul to conformity to the Law Act. 21.20 The great command which lies upon him is to preach and further the Gospel 1 Cor. 9.16 The Jews are never able to abide him if he be against their Ceremonies Hence does he therefore take their advice and purifies himself shaves vows c. Samuel is commanded of God to annoint David He fears if Saul hear of it he will kill him upon this he pretends a Sacrafice and does it Here is an Ordinance of God taken up for an end we see quite extrinsecal to is yet is it justified by God himself upon the account of his own Superior command 1 Sam 16. The most remarkable instance of all is the Apostles circumcising Timothy Act. 16.3 where I will ask to what end did Paul do this not I hope to the proper end of that rite for that were deadly Gal. 5.3 Col. 2.17 but for the winning the Jews the satisfying of them 1 Cor. 9.19 20. the sake of the Gospel vers 23. And this I do for the Gospels sake We see then that an Ordinance may be used and yet not taken in vain although it be not directed to that end which it is properly appointed to in the case of Superior command or over-ruling reason There is some answer I find essayed to this by this Author p 76. Circumcision and these Rites he counts well are abolished since the death of Christ and so I take it are called by the Apostle Ordinances of men and Rudiments of the world because held in use by man when they ceased to be the precepts of God Now if we should question whether an abolished Rite or consequently a meer humane Ordinance might be used without its end only in order to the propagation of the Gospel I perceive he would not gain-say it But Ordination sayes he is not an abolished Ordinance and to take an Ordinance of God which is in force and make it serve another end then that to which it is directed by him this he thinks I suppose not justifiable by Timothies circumcision To reply besides what I have instanced in Gods advice to Samuel which cannot therefore be evil we must distinguish here between the Rite it self of Ordination and the Forme wherein it is wrapt For the Rite it self which is the Ordinance of God or rather an Apostolical practice we follow for their example it is directed to its proper end when we are Ordained twice as when we are Ordained once for we have the assistance of Gods spirit implored or we are commended to the grace of God for our work thereby as at first and that is the principal end not to name another of this Rite as it was Primitively used if we will take the Holy Ghosts own thoughts of it who hath described the thing clearly but once and that is thus Act. 14.26 with Act. 13.2 Yea let a man only have a call to a new place and my Adversary himself does fully consent with me in this For the Forme then upon which he stands It is true that upon the common supposition there are words that conferre the Ministerial power as he speaks which cannot be directed to that end in our case But besides that this is a mistake those words indeed being to be taken only as words of Investiture and Solemnity not efficacy that is declaring not conferring of power I say that the forme this Forme upon which he so beats is not the Ordinance of God but is for certain mans composure or invention and so a humane Creature or Ordinance of man and consequently though it were granted that an Ordinance of God might not be used to any other end but that to which it is directed by him yet does our force from these instances remain because that a meer humane Ordinance or Rite may and he dare not gain-say it These Jewish Rites when abolished were Ordinances or Commandements of men Col. 2.20 22. and they are so used by the Apostles I will conclude with the mention to my Reader of a convenient Book at this time to wit Mr. Sprint his Cassander Anglicanus and if he will but apply those Arguments he hath upon this head unto our single case I believe he will hardly escape unsatisfied from him who does labour upon this very account to maintain in general that it is necessary for a Minister to conform to the Ceremonies prescribed in the Church of England in the case of deprivation And the Watchman said If ye will enquire enquire return come SECTION V. THus much for the Authors book it self and I hope I have not barely skimmed over his words but set my self to bestow my pains upon his substance where the water sticks with him And here perhaps some of his Brethren when they see such a point as this managed in effect with the force only of one Argument throughout which therefore I have so solemnly stood upon at once may be apt to impute it to barrennesse when others perhaps more solid may take it but as a note of his judgement that knows so well the very lock where indeed his only strength lies I proceed to hit Appendix which he hath more particularly bestowed upon me in his courteous Animadversions I shall therein humbly take the occasion of supplying further notes as I go the way along with him over my own Papers In the first Section he begins with the kind notice of the occasion that drew me forth on this subject which I must commit to the Lord who knows that many times the personal failings of some of his frail Creatures in those things which are perhaps lawfull in themselves and good to others may procure from him the leaving them in those perplexities from which they cannot get out again untill they have run the gantilop through those his providences which he hath appointed for them in the way to the shelter of their former quiet and healing of his mercy I do humbly implore this in the first place and must take notice at the beginning of some words of my own where I speak of having made no use of the notions of others I must except so much light besides what else may be obvious as I have In two parenthesis p. 33. and p. 83. which fell in after I had done the rest
yet cannot passe without confession and crave the Readers ingenuity I have observed what a little escape sometime as another would think Augustine takes notice of himself in his Retractations For passing my judgement on Re-ordination I laid down as first two distinctions There are some things I said that are indifferent in their nature so as in some case they may be done and yet are by Divines indefinitely counted evil And there is evil which is notional only or moral evil That which my Opponent sayes to this is only that he quotes Dr. Saunderson ingenuously intimating from whence I took my first distinction and not disallowing my second differs only in his verdict that he accounts not this thing in the number of such indifferents to wit indifferentia ad unum but a thing unlawfull and not an imaginary but morall evil He does not give us any reason here pro or con only passes to the next but I desire my Reader to note I do not leave the businesse so but when I have given in my opinion otherwise I proceed in my discourse to lay down the nature of Orders which I humbly offer as the free and open account for that my judgement I have been therefore so large upon this before as I must continue and seeing this Author opposes nothing but runs upon the common by as to the contrary to wit that Orders do give the Ministerial Authority and Office which is not I take it well understood of those themselves that receive it I shall seasonably take here into remembrance those Arguments which the London Divines do offer for this assertion and if they be answered my Brethren I suppose will not be seeking to find out any more likely or solid from others Their first Argument is this If Election does not give the essentials of the Ministerial Office then Ordination doth I answer As for those many eminent and learned Divines besides the Ministers of New England that do hold Election gives the Ministerial Office and these worthy judicious Divines of London that hold Ordination doth it may I think both fairly part stakes When the former do say and prove that Ordination is but the confirmation of a man in his Office not the giving the Office I like well the liberty of their judgements but when they have will taken from Orders this which is too high for man to assume and give it to Election and the people I understand not with them It is Mr. Perkins I Judge clearly in the right here who hath told us Our calling is of God and the Churches Authority is a Ministry to approve and confirm that call This I do assent to in opposition to both of these Learned parties to wit that Ordination does not give the power or Office but is only the confirmation of our call against the one and that that call is of our inward call by God and not so low as the outward only of Election by the people Ordinationis ritus est talis publica testification quâ vocatis in conspectu Dei ipsius nomine doclaretur esse legitima divine sayes Chemnetius Unto which I will adde one signal testimony and that is out of the Confession of the famous Churches of Helvetia speaking that the Ministerial charge it to be committed to such only as are found skillfull in the Law of God of a blamelesse life and to bear a singular affection to the Name of Christ the three things our Perkins before acurately hath it follows which seeing it is the true Election of God is tightly allowed by the consem of the Church and by the laying on of the hands of the Priest Harm Confess printed Anglicae Cambridge 1586. Their second Argument is from Tit. 1.5 Ordination does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they presse the word Act. 6.3 I answer this Text Tit. 1.5 is paralell with Act. 14.23 see Fulk in locum and in both the word ordained though the Greek differ is taken comprehensively as it includes election and so in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we may appoint the plurall we includes I think those whom the Apostles speak to as well as themselves and makes for us for is follows then Ordination does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituere or make a Minister as election does and election as ordination that is they do both go to the designation of the person as in the making Magistrates in Corporate Towns but the power does flow immediately from the Charter from Christs institution The third Argument is from Ro. 10 15. this sending say they is missio potestativa a sending with authority I answer it is true compare Jer. 23.21 with it but this Authoritive mission is not Ordination This appears irrefragably by the climax in the Text themselves have noted Without calling upon the name of the Lord no salvation without faith no calling upon him without hearing no faith without preaching no hearing and without being sent no preaching consequently if by being sent is meant Ordination it must follow without Ordination no Salvation which God forbid seeing Histories are not wanting to tell us not only of some persons but people as I remember have been converted by private Christians and scattered Disciples which have not been in orders see Theodorat lib. c. 14. et c. 23 24. Peter Martyr disproving the opinion of those that hold Ordination so necessary Vt citra eam non posset esse Ministerium in ecclesia does quote John the Baptist who preacht and baptized and no doubt converted many and Paul before the 13. of the Acts and Moses who consecrated Aaron and his sons and offered varia sacraficiorum genera saies he and had no consecration Loc Com. De Ec. p. 849. The fourth Argument is from 1 Tim. 4.14 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say here is Docendi officium for which they quote those two Texts Eph. 4.8 Rom. 12.6 Answ I must confesse I my self have been bended to this same conceit upon the score of the last Text but when I have more narrowly consulted the same I find that I and they have been quite out The question is whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be inâ—er reted Office And if the Apostle does use it in that sense otherwhere we shall be apt to believe it so here if he does not this belief will sink of its own accord Now then if we look the first of these quoted Texts we shall find the word there to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so is a plain mistake that concerns not our search For the other Text then let us look into it and we find the Apostle does distinguish de industria between the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts and Grace and the one of them according to the sense there must signifie authority and office and the other endowments or abilities for the same Now which of the two words is it that signifies the former
Truly one might think at the first sight it were the first being ready to read the sense thus Having gifts whether prophesie or ministry c. making those latter words which import Office refer to Gifts But when we look better we shall find otherwise and must read the sense of the words as in their own order they lye to wit according to the grace given to us whether Prophesy or Ministry c. And so these latter words referr indeed to the word Grace which is the truth That this may appear let us know that Grace property is Gods favour in general and the word therefore is put in Scripture usually for several effect of it Remission of Sin and Reconciliation is one effect of his favour and that is called Grace The internal habits infused Faith Repentance Love c. are effects of his favour and they are called Grace The Gospel is an effect of his favour and that is called Grace the Grace of God that bringeth Salvation to all men So likewise is the putting a person into that Dignity to be one of his Ministry an effect of his favour and very great favour if we can prize and use it right and therefore the Office and authority of our Ministry is called Grace also and so it is called Grace in the Text. I know not indeed of any that have said this before me but I am confident I am in the right as my eye sees when the Sun shines We will compare it with one or two Texts elsewhere and no man shall be able to deny it See Rom. 15.15 16. I put you in mind because of the grace which is given to me of God that I should be a Minister c. So Gal. 1.15 16. with Gal. 2.9 And in the same Chapter here Rom. 12. v. 3. I say through the grace of God given to me to every one of you not to think of himself more highly than he ought What is that Grace there but according to the authority I have as a Minister to rebuke and admonish such And when we are come so nigh no wonder if at the next breath as it were the Apostle uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense and consequently the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the more certainly and strictly restrained to its proper sense as distinguished here-from so that the meaning of these words are Having endowments varying according to the office whe em he hath put us let him that exhorteth wait on his exhorting and he that teacheth on teaching c. I conclude this grand Objection with a double Note that I may be sure to run it quite through while I have it under my Pâ—n to trouble me no more as it hath done 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then being not used elsewhere in any sense but that writen is â—eculiar to it as when we say gifts of healing See 1 Cor. 12. where it is often iterated we are not lightly to believe that it should be taken in a forced sense here without we had some support for it 2. That forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the general word put for several of its effects in Scripture and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed one special effect in particular among them distinguish'd by the Apostle himself from the rest to wit Qualification or Abilities whether ordinary or extraordinâ—ry for ones office as it is never taken our of its proper sense elsewhere so for ought I know it may not without spraining the word quite and puting its right foot out of joynt The last argument is from the great solemnity of the Ordinance the eminency of the persons Ordaining and the care they are to take in it 1 Tim. 5.22 I answer these particulars and the like when they have enlarged them may serve well to keep up the due credit there ought to be upon this solemn approbation of our Ministry by our Church Rulers which as God requires of them lest unworthy persons should pretend his call and intrude So does he of us if any of us have indeed his call both for the benefit or blessing of those Publick Prayers which we do humbly expect as one expresse end of this Rite and also for the procuring us our reception in the Church which is another a Right whereunto is derived to us by the same I desire my Reader to mark this once for all as a matter of more weight than haply he thinks of It is not only that a man is hereby received as a Minister which he was not before but he hath hereby a right conferred on him to be received as such which he was not to be before by the Church in the free use of his Ministry and the people that the command of God does take hold on them hereupon to render that honour and obedience which is duâ— to him in his name He that receiveth you receiveth me Which when it comes to be weighed will I hope be accounted a very sufficiently competent end of mans solemnity And thus much this argument of these my Reverend Fathers and Brethren of 0532 0 London may help to main ain but otherwise I suppose it proves nothing Of whom therefore I humbly take my leave craving their pardon that when I have found naught here to glean upon the Vine of my proper Opposer I have turn'd back my hand as a grape gatherer into their Basket SECTION VI. IN my second Section After other Propositions for the deciding this matter I distinguish between what Ordinâ—tion is required for the setting apart a man to the Office of a Minister in the sight of God Let me adde and give him the Right of reception according to Scripture with men and what is requisite to the actual making him received as a Minister and give him authority or full repute to exercise that office in the Church or place where he shall be called or more shorâ— between the Ministry and use of that Ministry in the English Church Ordination now I said by Presbytery only sufficâ—s to the one bâ—t re-ordination by the Bishop is required to the other I will illustrate it by an instance Even as the annointing of David by Samuel in the House of Jesse was sufficienâ— to set him apart to be the Lords annointed or to make him King before God yet must he be annointed or inaugurated again in Hebron to declare him King and give him acceptation with the People 1 Sam. 16.11 with 2 Sam. 2.4 Let me note here when I say Ordination does set a man apart for the Ministry I mean not so as that it gives it him I cannot but conceive that a mans Inward call must needs give him his Ministry the jns or faculty before God as his Outward gives it him before men that is causes it to be received by them and that there is consequently an Internal separation when a man upon acknowledgement to God of his gifts does seriously
humbly lay two charges upon them The first is that they do throughly ponder the Book of Orders and every thing besides that will be required of them before-hand and if they be not perswaded in their minds that it is lawful for them let them not do iâ— I charge them for the worlâ— I will not be guilty of wounding their Souls but tell them if they do it and doubt if they act not in faith it is sin unto them that is sure The second then is if they be satisfied themselves that yet if they do but imagine any of their Brethren like to follow them wiâ—h a Conscience unsatisfied they take special care to prevent it which else doth put in a barr to them whereas if they go to them and satisfie them with their reasons or else warn them to forbear so that they understand from them that they are not like to do it for their example till satisfied the passage is open And let them then be sure they have a sincere heart in the main I humbly hope as they act in faith so they may with coâ—fort anâ— success And the Priest said unto them go in peace befoâ—â— the Lord is your way wherein you go SECTION VIII IN my fourth Section I come to a second Objection Ordination is that which according to Divines does give the Ministerial Offices This is the end they account hereof Now when a man is a Minister already there is not this end and consequently the Ordinance taken in vain Thus have I laid it down and my Answer to it is this There is more ends than one in Ordination as in Baptism and other Institutions It is not necessary to the using an Ordinance that a man be capable of all its ends but of some right end of the same We have had the Objection in hand before as the main Argument of this Authors Book and there you have therefore my full and compleat Answer to it That which I have to do here is only the maintaining this present Solution Unto which then thus he replies We grant this but then a man must take it in such a form of words as is expressive only of that end whereof he is capable As in Aged Marriage the Prayer for Issue must not be used But let this Gentleman hold a little for he goes on upon a supposal that in our Orders there are Prayers put up for us to be made Ministers to use his own words p. 68. which if it vvere true it would indeed be just alike with us here as to pray for the blessing of Children upon a couâ—le that are pass'd it But he may soon know the Church hath no such odd Prayer inconsistent with the reason of the form it self He adds One that is ordained already and so a Minister may be ordained again in order to the free exercise of his Ministry but not ordained with that Ordination whose chief end it to give the Ministerial Commission and Authority Unto this as his whole strength I have spoken at first in my two generals about the form and supposition of the nature of Orders That I have now to take notice of and cannot pass without injury both to ingenuity and my self is the Candour and Integrity of my Aâ—versary He is pleased to grant me here the Question I dispute for My Question is Whether and how a Minister ordained by the Presbitery may take Ordination also by the Bishop and I determine it though he cannot be ordained again to his Ministry he may as to the free use of it in the English Church Now my Adversary does directly yield this I desire If my Brethren to see and own it Nevertheless in thâ— qâ—â—stion included how this may be done he is a â—iâ—tle more â—â—iff than I am He supposes the form that is used is improâ—er to our case I have therefore proposed my Desire p. 92 in my sheets for another Thus we agree still but then wâ— part here if this cannot be had he thinks the substance unlawful for the shadows sake and I am apt to think that for the substance sake being lawful the shadow may be born if indeed it cannot be help'd I proceed The common and general and of Baptism was for remission of sinns yet was Jesus Christ baptized who was not capable of that end He answers Let Mr. H. if he can prove that in the Baptism of Christ any words were used by John expressive of such an end as Christ was not capable of But what a poor come off is this when he hath spoken so like a Scholar and judicious man besides That Christ was baptized we know That Baptism was for remission of sinns whereof Christ was uncapable we know likewise and consequently that an Ordinance may be used by a man who is not capable of its grand end but some other is proved But with what form of words whether any or none John baptized Jesus with neither I nor he do know I argue then from what I know This Author answers in what he does not know and that is very neer he knows not what to answer And here I find next he hath made a great skip for when I have said there are more ends than one in Orders I open my self Ordination gives a man his Commission according to others and installs him in it it makes a man a Minister and also signifies him to be such before men it gives the Office and also makes him received at such in the Church where he is sent It is true a man who is ordained already is not capable of the one end but he is of the other He that was a Minister before cannot be made so now as to have the Office given him but he may have the same Office declared or signified I hope more then once as in the Inauguration of Princes when there is need for the better execution thereof and acceptation with the people This my Opponent should not have pasied as also that I am wary still of the first of these ends to say I do suppose it only and not grant it It may suffice that I have in my first work maintained my question notwithstanding that supposition without which many of my Brethren perhaps would scarce have received it into their thoughts to digest it But now the light I will conceive may have broken in at least something upon their minds through the cranies I have there I may follow the same here more oâ—enly and if this Supposition also belaid aside there is no remora lest in the business But to follow him where he please he produces after this my chief Instance which is such I must confess that I dare aâ—one venture all my whole Cause upon it Paul is made a Minister by Christ himself Act. 26.16 17 18. yet was he Ordained afâ—er by the hands of men Act. 13. These words of mine he quotes where I shall take in by the way a passage from Chemnitius upon the same
is with the most Learned only reputed reckoned acknowledged amongst the Apostles The other instance is in Num. 27. where we have a Civil Ordination if I may so say of Joshua to the Government as of us to the Ministry Now the Lord there v. 18. commands Moses to take him and set him before the Congregation and lay his hands upon him Here is this same Symbolical Rite from whence it is supposed by some to be taken up in the New Testament And wherefore must be do this I pray read on v. 20. And thou shalt put some of thine honour upon him that all the Congregation of the Children of Israel may be obedient Loâ— here the very genuine natural reason of such Solemnities The meaning is I take it as much as to say Commend him in publick as appointed of God Hoc ritu denotat eum saies one legitime a deo electum esse and meet for the Office that hâ— may thereby have a value repute honour or authority before the people as may qualifie him like thy Successor for the execution of his charge and acceptation with them I will close it up with hemnitius Application Impones Josuae manus dabis ei pâ—rcem gloriae tuae hoe est authoritatem quâtis hactenus ornatus fussti dabis successori tuo Ita quoque publice authoritas coram ecclesia tribuitur ei cui manus sunt impositae I must add lest this be mistaken There is I count the jus and faculty coram deo and this Authority coram ecclesia It is the last flowes from Orders the other only from Christ And here there be some I suppose of my Episcopal Fathers may act upon such an account as this The Presbyterians have thought it good in their Orders to have no such Form of Words as are actually conferring of power the true reason by the way though they have not all known one anothers minds being indeed lest we should think the spiritual power it self to be conferred hereby which is but the outward investiture only and hereupon they are apt to think such no Ministers or without power and so ordain them again But though I take this to be the very best plea that such who go so high can have yet must I needs judge it a conception both injurious and fond to believe that a man who is set apart to the Office of a Minister by all other solemnity that is needful shall yet have no Authority given him by God for that Office only for the defect of a Formality That there are not such words used as are in the Episcopal Orders is a conceit never like to lodge with me Such men as these I judge have not yet learned what Mr. Hooker hath taught them that neither Spirit nor spiritual Authority proceedeth from man Or what others have added more perspicatiously that it is derived to us as that of elected Magistrates in Câ—â—â—es immediately from our Charter which they have from the King and we from Christ Jesus But now Sirs if you wiâ—l distinguish here betwixt our Authority Spiritual and our authority only before men and account that those words Take thou Authority are necessary if you will for the giving only the last that is that unless our Orders be these which are according to our Church they will not suffice now to the putting that estimation upon us as Ministers that we may have the fâ—ee use of our Ministry thereby and thereupon re-ordination only be urged and used I must sit down here and driâ—e the nâ—iâ— along with you There is one thing only remains to be vindicated in this Section and that is that other instance I have produced for me on this subject to wit of the Apostles themselves who are sent out by Christ with Authority to preach the Gospel Mat. 10.7 in his life and yet after he is risen he renews their Authority Jo. 20.21 As my Father sent me so send I you There is a second mission and yet is not this all for if we mark the Text we find that this was the same day at evening v. 19. when he rose while his Disciples are in a house at Jerusalem and Thomas expresly not with them v. 24. There must be another time therefore wherein this Commission is again delivered unless Thomas had not the same Power or Commission with the rest and that we have expresly on a Mountain in Galilee where Christ had appointed them to meet him Mat. 28.16 And there is their grand Commission finally repeated and established Go Preach and Baptize I am with you to the end of the world Now let the question say I in my sheets be put then to the highest whether an Authority or Commission to an Office or Work may be renewed even supposing Orders did give the Ministerial Authority and it is here exemplyfied and proved in the most signal President we can have in the earth Who can think that to be unlawful which Christ did to his Apostles himself But I will not let this go thus I have before somewhere distinguish'd from Hooker between the spiritual power or commission it self and the delivery of iâ— I will choose to say here if I may that the Commission it self and Authority Christ gave the twelve to be his Apostles might be but one and the same and given at first which besides that we cannot but think Christ gave them the Office when he gave them the Name of the Office Thomas absence mentioned at the time the power of binding and loosing was particularly given may be pâ—rhâ—ps a medium o prove yet the dâ—livery of it by way of châ—rge was often as he saw it gooâ— for the fulâ—er enforcement thereof or establishment of them in the same And this is no new Doctrine but as a person worthy of all credit in a matter of this nature as being most throughly read in the Fathers does tell us that the powers Matth. 16.19 Jo. 20.23 Mat 18.18 are tâ—ken to be one and the same powers by the Doctors of the Primitive Church which they do unanimously acknowledge to be given unto the Apostles both in right and possession as to the essential parts of the powers before Christ's death Chryâ—ost de sacerdoâ—io 3. Ambros l. 1. de paenit c. 1. 6. Hier. ad Heliod de vita so it Athanas Scâ—m in iâ—lud perfecti in pagum Cypr. de simplicit Praelat The learned Author proceeds and having considered and compared their sayings with themselves and the Scriptures gives us two assertions First They do not deny saies he the said powers to have been given as to their essentials unto the Apostles when he called them to the Apostleship and gave them the name of Apostles Secondâ—y They agree that all the Apostles received those powers when our Saviour breâ—thed on them and that this was a solemn Ordination of them giving them more grace to accompany their Ministry than they had in their first call and less solemn Ordination Chrysoft
receive him as an Officer of his which reaches the Rulers to permit him the exercise of his Ministry as well as the People to render their honour and obedience they owe to him for his works sake If they will not receive him accordingly let them look to answer the denial to his Lord Nevertheless in regard â—he Right of Reception is for Reception it self and it is the actual enjoyment hereof is the end why a man does take Orders at all to wit that he may actually use this Calling that his Ministry may have its present free passage in the Church and in his Place which he cannot have now unless he takes Episcopal Orders also it is not enough that he hath the Right already when he Fruiâ—ion is farther to be sought and sâ—eking but the same end and engagement towards God that puâ— him upon seeking Orders at first must now even put him upon Re-ordination And here I will not forget before I go off to re-mind my Râ—ader that when I make this Reception or free course of our Ministry the End of Orders upon which I build so much as I do I in end iâ—â—ll the way onâ—y as one end thereof There are two ends besides the designation it sâ—lf of the person or the outward application of the jus ad persâ—nam I do setly make or apprehend of Ordination which may be distinguished as to the Ordainers and the Ordained and I desire it may be well observed The Acts I count are the end of the Ordainers the Effects of the Ordained The first and chief end as most express of this Rite is the commending a person to the Grace of God for this Charge of the Ministry that is now so solemnly laid upon him which is all one as to say the seperating consecrating or sanctifying him by prayer as to the Act of the Ordainers and in the Effect as to the Ordained the blessing grace presence assistance of Gods Spirit upon and with him for his studies work and success thereby obtained Praecipuè servatur iste ritus ut tota ecclesia communibus precibus deo ministerium vocati commendet sayes Chemnitius Which Prayers we are not to account to be inanes but though there is no promise it is true extant in Scripture whereby God hath obliged himself to give Grace or Gifts in the administration of this Rite as there is to the Sacraments yet may our Faith be strengthned to expect some benefit more peculiarly upon these Prayers when this Imposition of hands according to Apostolical practice is joyned with them from such Texts Gen. 48.14 Deut. 34.9 Mar. 10.16 Provided only we take that of Calvin also wisely with us Quaeritur an per externum signum gratia fuerit data Respondeo quoties ordinabantur ministri precibus totius coclesiae fuisse deo commendatos atque hoc modo impetratam fuisse gratiam a deo non autem virtute sgni fuisse illis datam Neither may you argue here against Re-ordination If we are to believe in God for this Grace or Gift as it is in Timothy or Spirit of God to enable us in our Office to be given upon the Churches prayers now then can it not bâ— sought by prayer again For Though the formality of the Function a baits not majuâ— minus as Mr. C. himself speaks yet the qualification of the subject may And not only so but we have the Apostles impowered by Christ yet waiting for Power from on high Lu. 24.49 And there is an instance hath been mentioned that may also effectually satisfie us herein and that is of David who in his first annointing by Samuel had the Spirit of God come upon him to wiâ— for Government or his Office and yet is the solemnity repeated after when there was need without any more scruple at alâ— for that matter The second End hereof is the Conciliating to a person an Authority in regard of men which I make so much use of that his Ministry be received I say thereupon by all in the Church where he is This as to the Act of the Ordainers is their publick testimony approbation and declaration of him as called of God and in the Effect to the Ordained is this his Reception I so much press by the Church as to the exercise of his Ministry and acceptation with his people Now though it be true what I must finally inculcate that our first Orders or solemn approbation by the Presbytery hath given us a Râ—ght from God or from his Word to this Reception mentioned Yet seeing I account we cannot have the Fruition hereof without the Canonical allowance also of the Bishop and it is the actual enjoyment hereof I say in the present exercise of our Function and free course of the Gospel is the ultimate end here without question we look at in Orders it is this Reason must warrant a man in his submission though nothing I know will the Imposition of Re-ordination There remains now the last Objection in my sixth Section and that is from Baptism Baptism cannot be iterated therefore not Orders My Answer to this is There is not here par ratio Baptism is a Sacrament and there is a promise of Grace annexed to Sacraments and that as to Baptism is Regeneration which whether real or relative is but once and therefore Baptism is not repeated but there is no such Grace and promise to Orders Quod Baptismus non sit iterandus de re magna agitur sayes an eminent Doctor And for the Papists then Quod Baptismi proprium est ad Ordines suos conferre he accounts not equal See Exam. Con. Trid. de charactere This is my Answer Nevertheless in regard that the dread which is upon mens Spirits in this thing does mainly I think arise from hence I thought good to add thus much farther upon Truths score to wit That howsoever the universal judgement of the Church stands firm against Re-baptizing now yet we find in the Scripture that there hath been some particular reasons that even Baptism it self hath been repeared and the former not renounced but confirmed hereby This is in the instance of Act. 19.5 which I have opened there For reply whereunto my Opponent after the quoting of Vossius against Re-baptization which might as well have been a hundred and Optatus who hath belike a singular conceit that Johns Baptism to these Disciples was null because it was after Christs Precept was given who in the mean while forgot sure that plain Text Jo. 3.22.23 that Jesus baptized which was by his Disciples Ch. 4.2 and they could not do it without a Precept when John did I say after this he comes to confession in the end of two or three literate Pages grants these Disciples first Baptism good and yet re-baptized and not only so but because Johns Baptism was in eum qui veniret and Christs was in eum qui jam venisset and so not the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adds there was as
erit Servus tuus J. H. SECTION XI AFter the finishing this second Discourse upon this Subject there is a third Book come out against me on the same entituled A peaceable enquiry about Re-ordination under an unknown Name like the former I wish rather an acquaintance with the Author to embrace him in my love than to scratch him with my Pen whom I receive as another person of learning industry candour and worth I am now from my Study and Bookes and cannot bestow that time and examination upon his labours as they require I shall sit down only as it were and looking over his leaves point out the answers to what concerns me in it which I have given already to the former Author His Book hath six Chapters In the first p. 1. ad 5. he premises twenty Distinctions which may pass In his second he lâ—ies down as many Propositions p. 6. ad 20. whereof three only require my animadversion Prop. 5. He cites learned Authors on both sides some desining Ordination only to be a publick approbation and confirmation and others a protestative mission or collation of Office-power and then tells us we may call it either of these provided we will acknowledge it to have the force of a Condition or causa sine quâ non of that power Unto which I have this to say that if this person had bestowed as many thoughts to compound these two Opinions and shew us how they may stand together as he hath shewed kindness in granting both of them to us he might boâ—h have saved himself some labour and made us more beholding to him See ante p. 16. where you have this same thing pre-conceived by my self There is his 14th distinction therefore he hath laid down as idle and without use in him that may take its place here to wit This Ministerial power may be considered in foro Dei or conscientiae and in foro humaâ—o They are his own terms if he had but been so happy also to apply them See ante Sect. 3. p. 30. In the first consideration I have said there a man hath this power and must have it before Orders and so his first Argument p. 11 12. from the Coronation of a King and Elected Magistrate will make for us and shew him how Investiture follows the Office and not gives it In the second consideration we will acknowledge it that ordinarily extra casum necessitatis it come by Orders and so his next two Arguments p. 13. are answered to wit It is not enough that a man is qualified and desires the Office But being Ordained he becomes a Mâ—â—ister as he was not before In this sense be it granted him that Orders is a Condition as he would have it which being put Office power does follow and being denyed is suspenced to wit coram hominibus as to the Church And so that question which he asks Are all Prophets are all Teachers is so far from posing of us that we shall not need to answer him only And have all gifts although while the Apostle 1 Cor. 12. with Ro. 12. makes the Gifts and Office to be Commâ—nsuraâ—e that wâ—re enough But we can say farther when a man hath the Gift and spiritual Power from God yet hath he not his right of Reception before Men till his Orders It is Orders I will account my self gives a person his Church-Authority and transferts him ab esse Laico ab esse Clericale if you will in her Court. And this I hope does cut those in the hamm quite that will be running before they be sent to wit before they be sent by the Church And yet while in foro Dei a man hath his Gifts and Office and so is a Minister before in that respect this Gentleman I hope will stand to his word that there is not then so much intrinsecal to the Ordinance which may hinder its repetition I pray let us suâ—pose a pious laborious worthy Minister that hath exercised the Ministry many years upon approbation only of an Assembly I might instance in Mr. Bruce ante p. 71. or in one perhaps of eminent note for this particular at home not Ordained Presbyter till the Bishops now came in Let me ask any sober-spirited man hereupon whether such a ones Ministerial Acts for ten a dozen years or more past were all ipso facto null and void and whether he believe really that such a man could have no spiritual power derived to him from Christ for that service whereby there are so many probably have been edified What maps heart could serve him to say this The direct clear contrary voâ—e whâ—râ—unto in Mr. Bruce his case you have had before and for my part if I could once believe so I might at next turn believe also that the hands of a Bishop alone laid on a mans head shall setch dow the Holy Ghost or this spiritual effect upon him streight when the hands and prayers of twenty Presbyters can do nothing After which I were fitted to believe even what you would have next And yet shall we leave open a gapp here as may let in consuon into the Ministry No there is a middle and right way to be taken and that is as I judge what I have proposed in this Distinction thus applied which I therefore humbly offer to the sober in heart to consider of and as for his other Arguments that follow p. 14. out of the London Divines they are answered ante Sect. 5. p. 48. to 51. Prop. 8. and Prop. 15. Methinks although it be true that the Bishop in his account does Ordain a man again to the Office and will look on it as a proper Ordination the man himself yet may take it having I will suppose a call to a new place as an Ordination to a particular work or otherwise as a regular confirmation only of his former Ministry and so declare it resolutely when he does it Why may he not blend in practice what this man distinguishes in notion And as for the Form only which is but mans composure what if it be a little mis-used so long as it will serve that turn in some sort we take it for though it were framed indeed at first for another Even as a Key we know sometimes will serve to openâ— two or three Locks when it was at first hammer'd out for one of them only His next Chapter contains twenty argumentative interrogations unto which I will say in general If the Office-power a Minister hath given him coram Ecclesia by Orders which is I count in it self nothing else but the repute of us as Ministers or reception in that relation as we stand in before toward God being called of him be to be put in the predicament of Relation that one axiome only Mâ—ltiplicatis terminis multiplicantur relationes may serve to un-wind this Author out of many of those intricacies he hath thought good to twist himself in in this third Chapter See ante p. 17. In
Arg. 3. From the most genuine End of such solemnities as this and so consequently hereof This he endeavours to disprove p. 88. ad 90. Ans As for this end I make of Orders to wit to be a publick restification or allowace of that Call and Ministry which a man hath from God for his reception and acceptation in the Church which comes in fine to no less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no such subtil or crafty device as he imagines but the most honest plain truth in the Lord of this business as I judge and am humbly perswaded too farther from him apprehended by Protestants ordinarily though pressed to a more clear or to say rather full understanding thereof by me than perhaps by others This appears I account from the general nature of such Solemnities and so to be argued from its own light as home est animal animal substantia yet not without convenient patronage neither from Scripture ante p. 74. and therefore the Arguments of this Author which he offers only from this particular place of Act. 13. might be waved as to him easily by saying that though this was not the end of that benedictory dismission there yet may it be the end always of every proper Ordination But forasmuch as I do take that to be Ordination and for ought I know so full and proper as proper can be I shall choose to consider a little more what we find there in that place In the first place we find manifestly a call of the Holy Ghost This call separate me I can understand no otherwise than as I do the Prophecy that went before on Timothy to wit to be by Revelation to some of those Prophets and Teachers there for hence it is probable that they are told us to be Prophets when it had been enough to say only they had been Teachers else who being as it is said in the Church and Ministring to the Lord we must conceive the Body of them met together with them and when these Prophets and Teachers to whom this was revealed do in the midst of the Congregation thus solemnly lay hands on these persons according to the spirits bidding of them what can be more plain in the thing its self than that this is an open testification of that call or publick approbation in the face of that Church which being the most famous than in Christendom the notice of it and consequently esteem of them accordingly does necessarily follow upon the same And what now are his several particulars against this if any one were minded to set himself to answer the same Arg. 4th and 5th and 6th Apari From Marriage from the Oathes of Allegiance and Supremacy and from the Lords Prayer whereof he speaks p. 91. ad 95. Ans Here I perceive very good confirmation The formal Contract saies he which may be and often is before the Marriage gives the relation Again The proper end is the satisfaction of the world and therefore if the first solemnity give not satisfaction a second may be without profanation Just thus do I conceive of Orders He hath spoken my parallel thoughts for me as to Re-ordination So likewise for the other instance he is already forestalled See ante p. 56.57 Arg. 7th From Christs personal Baptism This I urged in my Book thus only to wit That an Ordinance may be used by a person who is not capable of its principal end because there may be more ends than one of an Ordinance and he may be capable of some other of them though not that Now what means here these heapings of Commentators and particulars to shew that there was some end for which Christ submitted to Baptism Who ever was so impious to think otherwise That I said or say is Johns Baptism in Scripture is the Baptism of Repentance for remission of sin Christ is not capable of this end yet baptized What is there in these three leaves to contradict this unless it be his first answer only from A Lapide to wit Christus quasi reus penitens Johanni se sist it c. But will indeed such Doctrine hold that Christ Jesus did repent as well as dye in our behalf What if I should use here those words he hath upon me in the next page about Re-baptization Oh how strong was that temptation that trapan'd so learned a person into Antinomianism But I dare not so ludicrously also add his Prayer Arg. 8. p. 101. ad 110. He produces ten interpretations of Act. 19. to wave that single instance of Rebaptization That which I shall observe here only is how hard it is for a man to be well read in Books and not sacrifice to them to the spoil of his own judgment and how the strength of a man is indeed weakness There can be but one true meaning or interpretation of the Text If any one then of these ten be true the other nine are certainly false and when he proposes all as probable it follows necessarily that it must be ten to one whether that he takes be right or no. And as for that he hath chose though he may be extolled that he hath said so much as to make it seem possible yet while it is so much strained at the very sight it is less probable than the last and most anciently received of his interpretations For my part I hold it base to forsake any truth because humane authority would face us down There are to me here these four things to be held 1. That these persons were baptized and re-baptized as the former Author more judiciously from Vossius as less nicely hath acknowledged 2. That both these Baptisms were inâ—o Christ and so one and the same so far as I say to wit as to the Author matter form and main end and yet not altogether the same so but one was John's Baptasm and the other Christ's that they might be re-baptized 3. That the reason of the doing must be gathered from the Text it self and that intimateth that these Disciples understood not their former Baptism at least so as they ought either they knew not that they were Baptized into Christ at all or not sufficiently that Christ into whom they were Baptized seeing they were Baptized into him as to come when he was dark to the World Now Christ being come and fully revealed the Apostles instructs them more fully and explicitely herein and so baptizes them formally as Diodate speaks and expresly in the Name of Christ Jesus As happily it was upon higher instruction it may be said into an higher Form but not into another School or Church State and so be strong for us Ante p. 90. Upon this account it follows according to what I have said that though the universal judgement of the Church stands good against Re-baptization now yet was there a particular Reason once in the Church why a person might be re-baptized And this does serve my turn that there is not that hainous dread