the being of the Ministry but that Orders are not of absolute necessity necessitate medii ad esse ministerii it is proved by that author cap. 3. beyond answer as by Voâ—tius and others The truth is there is no Protestant Divine I know but grant in Ecclesiâ constituendâ or in a case of necessity a man may be a Minister without Orders and if there were but one instance in the world where a mans ministry is valid unordained the power is proved thereby to be immediately from Christ and the esse ministerii not to depend upon ordination I shall content my self with one instance and that is of Barnabas of whom we read in Acts 11.19 that he was sent forth by the Church of Jerusalem and then is ordained after with Paul at Antioch Acts 13 2. Now I demand was Barnabas ordained before or no If he was not then is not the Ministerial power given by nor the being of the Ministry depend upon Ordination If he was then have we here plain text and example for Re-ordination 7. To understand this clearly and more fully though before touched The Ministerial power must be considered as I have intimated Coram Deo or Coram Hominibus when a man hath Gods gifts and a heart to devote them to the use of the Church it is Christs will he should be his Minister and as his will makes it his duty it must give him right and power now when the man hath this it is his will moreover that these gifts be approved and power declared by the Church that he may be received as his Minister or Embassador by men and those particularly unto whom he is sent This is done by this Solemnity this is one end and proper nature of it and so the authority he had before Coram Deo is made current Coram Ecclesia and he reputed and passed streight by all amongst the Order as we call it of the Clergy Understand me I pray here The authority of the Ministry Coram Deo and Coram Hominibus I count not two authorities but the same one Spiritual authority which being derived to a man from the standing act of Christs will in his institution immediately upon his inward call in the Court of Heaven and his own Conscience does not yet passe in the Court of the Church till this call be approved and confirmed by her Pastors which she requires for Orders sake and calls Ordination And here now is a firm and true foundation laid against that Objection which is apt to rise upon us that if the Ministerial power flows immediately from Christs charter and call then may any man pretend hereunto and take upon him to be a Minister without Orders which were to open the door to Fanaticism and Confusion But God forbid we should not be able to put a bar upon such which we can clearly maintain It is this to wit that whatsoever a mans call is in the sight of God the Church is to take no cognizance of it untill by some of her chief appointed Pastors to that purpose it be approved testified and declared by this Solemnity If a man hath indeed abilities and a heart for Christs service then iâ— he bound to submit them to tryal and get them allowed if he does not he sins and the Church is to take no notice of him till then 1 Tim. 5.22 1 Tim. 3.10 so that you may see how the actual exercise of a mans Ministry does depend even altogether hereupon though the power does not and that Text made good How can they preach except they be sent in this sense of the words they are ordinary used whether truly or no I here say not Let a David be excommunicate for Adultery he shall be held Coram Ecclesia out of the Church as well as an Ahaz let a man be truly called while his calling is not approved by the Church which is by Orders we shall not account him a Minister any more then he that is not called and if a man be not called yet if he be ordained his Ministrations are not to be doubted of as valid to the Church while he is to repent of his bad Conscience before God To give more life to this As what hath been said may appear from its own light so will it appear more fully from the case of necessity wherein the validity of the Ministry without Orders is agreed to by all If the Ministerial power did not come to a man Coram Deo so that he is a Minister in Gods sight before Orders then could not necessity dispence with them because necessity falls not upon God There is no impossible with him But when the authority orders give is only this authority Coram Hominibus that is the reception or acceptation thereof with men the value or esteem of us as Ministers at the Churches bar in their sight or account what we are in Gods before let a man plead impossibility whether natural as suppose him among the Indies that he cannot be ordained or moral suppose him among the papists that he cannot without sâ—nne against his conscience this plea Nemo tenetur ad impossibile is good at mans barr for upon man necessity does come and he is to be dispensed with and his ministry therefore to passe which else in Ecclesia rectè constitutâ were to be quite refused for orders sake I cannot omit here one simile to the same point which is laid down strongly by Grotius De Imp. p. 270. Potestas maritalis est a Deo applicatio ejus potestatis ad certam personam ex consensu vonit quo tamen ipsum Jus non datur Nam si ex consensu daretur posset consensu etiam dissolvi matrimonium For my part I cannot but conceive thus A man and a woman consents in their hearts and privately give the same to one another This contract between themselves makes them husband and wife before God and his standing Law conveigheth to the man his power and obligeth both to their duties yet are they not to live together before marriage if it were only for the shame or sake of the world besides that it is their duty hereupon as matter of publick order to seek the matrimonial investiture which is valid according to the Land So is it here when a man having Gods gifts does consent seriously between him and his Soul to dedicate them to his service the same standing law or will of his in his word or institution about this matter does make it his duty and give him power yet is he not to have the exercise of it before this investiture of Orders not only because of the bastardy of the Ministry that will else follow when men shall be received without tryal and approbation Nor only because God commands this as his duty so that he sinnes if it may be had to neglect it but because the Church or People are not to receive or account such as Ministers as they will not a couple
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
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
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
second Ordination does in the fact make null the first The other insists upon this That our first Ordination if he be understood as he must does null the second to wit by rendring it in vain Now let uâ— set these two Arguments together by the ears and they must needs fall by the hands of one another for it a mans first Ordination be indeed made null then is not his second in vain and if his second be in vain then is not his first null The truth is were the supposition true which they go both upon it is the last Argument were of force and the former must be nothing Neither would it hence follow because the Character if one will call the Power or Office so is not repeated therefore the Rite which does solemnize it may not any more than because the Regal Office is but one and the same which must be still urged therefore the annointing or in estiture can be but once also If a man who is Consecrated shall desert his first Ordination and steal away himself from the Ministry into the Laity when he believes God originally called him and his labours like still to be serviceable to him not disabled not put to it by distress or force for the safety of his Conscience Sâ—uâ—s peace Gods greater glory and any will call that Sacrilege there may be I think some appositeness indeed in the tern but if the Papist will call Reordination barely so and make that the reason why a man may not be Re-ordained which he renders for the very account upon which he yields hereunto to wit because he thinks his Power or Office indeed indelible and that being entered in the Ministry he may not go back and to is constrained to it it is but giving an innocent thing ill words and as it seems to me rather in our case it is plain in the whole A cujus contrarium verum est I cannot therefore but take up a few word here if it be only to see the Genius at least of that other Opposer of Re-ordination Does not he really renounce his Ordination recede from his Office and dâ—vest hâ—mâ—â—lf of Authority who taketh up his Ministry â—â—â—d anew passâ—th under this constituting investing Ordinance Mâ— C. p. 33. wâ—ich is the chief battering Ramm of that Book But God forbid this indeed should hâ— so when Christs Disciples had their Commission Go Preach and Baptize renewed to them aâ— hath been said before was that second act indeed an actual and formal voidance of the first When the Holy Ghost does separate to him Paul for the work whereunto he calls him Act. 13. Does that mission or sending forth of the Holy Ghost make null his first Ministry and authorative mission by Jesus Christ Act. 26.16 18. When a Jew was baptized in Christ's time did that null his Cicumcision When those Disciples Act. 19. were re-baptized was that Baptism indeed a voiding of their first Or Christs Baptism really a renunciation of Johns How can any prove that Was the Ordination of Barnabat by those at Antioch a divesting him of any authority he had by being sent forth before by the Church of Jerusalem This cannot be Yet again when the men of Judah came and annonited David King in Hebron was the passing of David under this constituting investing Ceremony to speak with him really a renouncing his former annointing by Samuel and receding from that Kingly Power and Office which was given him at first by that mouth which said Arise annoint him for this is he And the Spirit of the Lord came upon David from that day forward Was Charles the seventh of France his Coronation at Rheimes after he was Crowned at Poitiers before and King by birth any thing else but a farther establishment of his title only for the satisfaction and better obedience of his people It is but so indeed here And for that the Dream was doubled unto Pharaoh twice it is because the thing is established by God and God will shortly bring it to pass The bottom then of my Adversaries mistake I have already opened and cannot omit one note more from Mr. Baxter of whom I have made herein so necessary use before who gathering an Argument as solidly as learnedly from the Magistrate 10 the Minister in thiâ— case does tell us that our Divines in abundance have proved the power of Princes howsoever men may have an hand in their Election and Investiture to be immediately from God for which he mentions particularly Spalatensis Saraâ—ia and Bilson that any who will may inform themselves whereupon he hath these words p. 146. And for my part I think I shall never consent to any that will give more to men in making a Minister than in making a King All power is of God the Powers that be are ordained of God I must therefore here humbly desire these worthy Authors and others that they consider well such expressions when they use them that Orders is the taking up the Ministry a constituting Ordinance which if they conceive so as if it gave the Ministry coram deo I must invert that of the Father mentâ—m â—ene linguam corrige and say if they will keep their words they must correct their apprehension I do like well indeed to see the meaning of this Author to be so full who thinks that to be re-ordained does offer injury to our Ministry it self as if we did thereby even recede from our Office the contrary whereof is true or vacate our Ministerial Acts which might well highly provoke his quickest worth and zeal against it but when perhaps he hath let his thoughts cool a little more on the matter he may come to conceive with us that the Ministry it self is not conferred by our Orders at the first and consequently that it cannot be endamaged by being re-ordained in the least but that these Orders first and last both do operate upon or to the same only by way of declaration before men for the reception of us in the Church where we are as hath been said no otherwise than we see the like of Princes as to their Kingdoms in the instances now mentioned and scarce yet out of sight And here I cannot say but we may divide perhaps between the Ministry it self and our Orders the Ministry which is from Christ and his institution alone and Orders which are of man Let us be allured in the first place that our Ministry or Office it self receives no damage by these second Orders which a man does not indeed recede from but cleave to thereby and the great fear is over and as for our former Orders barely whether they receive any injury hereby or no it may be perhaps another matter For my part I must acknowledge that there is injury offered to the same but I will not say hereby in what we do The doing injury is one thing and the suffering injury is another we are here but sufferers It is a Christians duâ—y to bear
sends forth labourers into the harvest and though those Elders it is likely at Ephesus Acts 20. were ordained yet as for their power it is expresse the holy Ghost made them Overseers We receive our commission and authority from them whose embassadors we are but we are not the embassadors of men but the Stewards of God 1 Cor. 4.1 and embassadors of Jesus Christ 2 Cor. 5.20 VVho then is that faithfull Steward whom his Lord shall make ruler of his houshold Luke 12.42 It is the will I gather and appointment of the Lord which gives the formal being of a ruler to this steward and at for the servants they might indeed deliver him the keyes and so bee said if you will to make him steward which is to be known also by the way of investiture and external possession The London Divines who are to be much regarded in such works of theirs In Jus. Div. Min. Evan c. 11. after they have told us that the contrary is maintained by many Reverend Divines which by the way may dash some who think this Opinion of mine to be singular and are laying down arguments to prove that Orders do give the Ministerial Office which arguments I shaal answer in due place they check themselves in their course and tell us they mean it only as to the essence of the outward call and if that indeed be all let us take their meaning thus that it gives the Office before men so that a man is and is to be taken for a Minister thereupon which in the Court of the Church he was not before and that does hit the truth I think and bottom of this matter I do not doubt but we may say as we do ordinarily that Ordination makes us Ministers nay that it makes us so as we were not before but then we must understand this aright There is therefore this distinction which is clear in its own light to be received here unless we will remain still in the dark and that is this The Ministerial power which a man hath by vertue of that grand warrant Go and Teach all Nations must be considered as good In foro Dei or In foro Ecclesiae There are many worthy Persons who devoting themselves to this service have preached a good space as Origen of old before they have taken orders when perhaps they have forborn the Sacraments and we may not doubt but some of them have converted souls Now where there is conversion there is Faith and where there is that preaching as begets Faith the Preacher must be sent which is expresse Ro. 10.15 and consequently such a man then must have his Commission in the Court of God when he hath none yet in the court of man and is not a Minister yet indeed as to the Church before Orders Ordination then does make a man a Minister as Baptism makes a Christian when he hath saving grace before The Orders of the Church does give the Ministry as the absolution of the Church does forgive sinnes that is where a man hath true faith and repentance and so is forgiven in heaven It is the prerogative of God to forgive sinnes and yet doeth the Church forgive them in her court that is declares and pronounces to the penitent remission as our Liturgy hath it It is the prerogative royal of Jesus Christ to appoint his own officers in his Church and yet does the Church make a man a Minister in her court that is declares pronounces him to be such approves and confirms his call from the Lord by this solemnity There is no man taketh to himself this honour but he that is called of God Heb. 5. This calling then of God is that which gives the honour and office in his sight and the call of man whereof Orders is the consummation does give it him before men by solemnization If it must be first given of God before a man may take it to himself I gather à fortiori it must be first given of God before another can apply it to him by the ceremonie thereof And Abraham received circumcision a signe of the righteousnesse of faith which he had whiles he was uncircumcised As for the outward call those Divines speak of it must bee opposed to the inward The inward call is this call of God as distinguished from mans Herein I have conceived three things 1. The Institution which is Gods appointing such an office to bee and that those who have such gifts shall bee such officers 2. The Gift which is Gods endownents of a person adapting him for this office and that peculiarly above others which I put in because the abilities of a person are warily to bee considered according to mens severall capacities dispositions condition and those circumstances of providence and otherwise which render several men of the same parts serviceable to their generation under several employments 3. Consent which is the resigning a mans self hereunto and does lye in those holy and sincere desires and ends that the spirit of God alone can stirre up and a man ought to have that does devote his life to so sacred a function to wit that his great aim in the prevailing Interest of his heart be nothing else but the glory of his Redeemer and Salvation of mens souls When God now hath given the second of these to wit the gift the first alone does necessarily conveigh to him the Power and makes the third his duty Vnto every one of us is given Grace according to the measure of the Gifts of Christ Eph. 4.7 By grace is meant there I suppose Authority or Office as we shall see more somwhere and then it followes where there are Christs gifts this Authority to use them is given with them So 1 Cor. 12.7 The Manifestation of the Spirit is given to every man to profit withall The Gifts alone do infer a power to edifie the Church by them Hence in that place before Eph. 4. if we compare vers 8. with v. 11. while Christ is giving gifts in the one he gives the office in the other And the reason is good because the power does slow upon the gifts from the Institution A power let me say again but in Gods sight for it is not for every man to pretend gifts and straight be a Minister which I shall meet with well enough if you will attend a little till its due place When the Lord in the parable gave the man his talent that alone impower'd him and obliged him to traffique with it There was no need more in a Prophet then to be inspired with a Prophecy to be sent of the Lord. No more can there be likewise required in a Minister to give him his Office before God then this call of God And as for the farther call of man which is yet required to a Minister before men that was not to a prophet when there are already the three things mentioned what can there be more herein distinguished there from besides the
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
called Oratio benedictio among the antients If I were near some good Library I might perhaps turn over a score of Common places and Compends of Protestant Divinity to prove this further but I doe see half a dozen more before my eyes and brought to my hands without labour Hunnius Amesius Crocius Junius Tarnovius Voetius Lutherans and Calvinists who express Ordination accordingly Declaratio solennis Constitutionis testificatio missio solennis in possessionem manifestatio promulgatio coram Ecclesiae as Dr. Seaman hath them in his book of Ordination and tells us They are to be understood of the rite of Ordination to wit as I intend it distinguisht from election and in that sense may be admitted and so is it rightly compared he acknowledges by our Protestants to Coronation p. 16. Now then as there may be reason of State sometimes for a double inauguration of the Magistrate So may there be if I may so speak reason of Church for re-ordination of the Minister and so long as both agree in their nature the one may be I suppose a good argument for the other There is a learned but too vehement adversary I see upon this subject that does mention Olivers double investiture before a Lord Mayor and before a parliament as Protector but he might have made mention of other examples that would have relished better Our English of old did feel of what advantage it was against them to the affairs of France that Charles the 7th was crowned more then once Yet will not I rest here for we have sacred instances in Scripture even of the most famous of all the Kings of the Jewes who were annointed from the Lord by the hand of Prophets and Priests and yet inaugurated again after before the face of all Israel And if what the forequoted judicious Doctor intimates to us pag. 15. bee good that annointing to Kings amongst the Jewes was in some sense essential to their calling this one comparison alone I judge must needs strike a great stroak to the determining this matter It is true that the Papists and Schoolmen and some Antients who make Orders to be a Sacrament and a means of conferring the Holy Ghost may look on it as injurious to the Rite it self as doth appear by a sentence of Austin and Cyprian this Author quotes to repeat the same but our Protestants and especially the more learned Rabbies of them who tell us that this imposition of Hands was doubtlesse taken up from the custome of the Jews some add in their Synagogues in ordaining their Elders and not from the sacred mouth and command of Christ as Baptisme was are not and need not be so strait laced in this matter It is true also that some of our own grave Divines are willing to put as high an honour as they can on this Ordinance Mr. Hocker who strives to do so Ec. Pol. p. 410 411 412 413. hath these words What Angel in Heaven could have said to man as our Lord did to Peter Feed my sheep Preach Baptize Do this whosoever sins you retain are retained O wretched blindnesse if we admire not so great power more if we consider it aright and notwithstanding imagine any but God can bestow it The learned Grotius De Imp. Sum. Pot. circa sac c. 10. will have these two things accurately distinguished Ipsa facultas or jus praedicandi Sacramenta et claves administrandi and applicatio hujus facultatis ad certam personam the one he attributes wholly to Christ the other onely he allowes to Ordination The eminent Voetius De desp caus Pap. lib. 2. sect 2. c. 20. is proving that solemnizatio seu consecratio seu ordinatio seu investitura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant patres groeci illa externa quam nos confirmationem dicimus does not tribuere ministerium or is not ejus fundamentum I note the words in the expression as well as the position of greater concernment to us Honest Mr. Perkins upon Gal. 1.1 does speak here as truly fully and well methinks to my mind as any mortall man can I gather from hence saies he that the right to call belongs to God the Father thrusts forth Labourers into his Vineyard the Son gives Pastors and Teachers the Holy Ghost makes Overseers It may be objected that the Church hath Authority to call and ordain Ministers I answer that the Churches Authority is no more but a Ministery or service whereby it doth testify declare and approve whom God hath called Whose doctrine that is that Orders do Imprint a Character those that read the Councill of Treat may know That some of the eminent Papists do understand by this ind lible Character nothing but spiâ—itualis potestas those that reade Bellarmine and Lombards definition before may know unto what parties then consequently these two opinions on one side that Ordination does give the Spiritual power and on the other that it is the Confirmation of our Call do appertain may be known without a Monitor also There is five Disputations about Church Government of Mr. Baxters the second whereof as soon as the Book came to my hand did put me methinks out of countenance to see when I had been beating long about something with what fullnesse and perspicuity hâ— hath gone before me Let me set down a few passages The Ordainers p. 146. do not give the power as from themselves to others nor doth it passe through their hands It is the standing act of Christ in his Law that giveth the power immediately The ordinary judgement I think of Divines is that the Ministerial Authority is from Christ but mediately But this acute and known Divine sayes immediâ—tely He explains it p. 147. As in the making of Bayliffs for our Corporations either the people or the Burgesses have the power of choosing and the Steward or Recorder of swearing him and performing the Ceremonies and yet none of these conferre the power which he receives from the Prince alone by the Charter of the Cities or Towns as his Instrument So is it in the Ordaining of Ministers The People may choose and the Pastors may invest but it is God only by the Gospell Charter that conferrs the power from himself You will say though we have a Charter a man is not a Magistrate till chosen nor compleated till sworn therefore it is mediately I answer true it is mediately or through the means of the people and Steward doing that which is their part which is only designing the person but not mediately through them as deriving the power which they have not themselves that is if you will it is through them putting the condition according to the Charter for the Charter requires this that a man be chosen and sworn but the condition being put the power flowes immediately from the charter itself Why so here The power is immediately sayes he p. 234. from Christ and men do but open the door or determine of the person that shall from Christ
nothing left him hardly to stand upon in the controversie Before I passe let me here humbly lay down a caution I would not have any offer to think that I and the forementioned author do go about to make light of Orders as if when a man hath parts he may streight goe and be a Preacher of his own head There are none I know that hold Qualification a call coram ecclesia I am not a man of that complexion I am so much for a solemn allowance of the Church that I contend it should be twice done rather then not bee done to purpose God is a God of Order and hath provided against confusion and intrusion into his Church I am ready then with that eminent person to account not only that it is a great sin to neglect Ordination where it may be had and that the Church is to disown such and that it is required by Christ and so necessary necessitate praecepti medii too ad ordinem bene esse but I am willing to go so far that he requires it in his Charter to every Church which is constituted as a part of the condition which untill it be put the Authority coram hominibus is suspended And yet so long as being put it operates only to the power as a condition doing but its own part this hinders not but the same may be put and put again so long as it is not omni modo to the same effect and the nature thereof or part it does will bear it What is that you will say and In what regard possible can the effect be any other and not altogether the same An Answer to these two Questions will unloose the knot here of Re-ordination For the former There are three things goes to a Minister 1. The testimony of their Conscience of their sincere desire not of lucre or honour but to edifie the Church 2. A faculty to do that to which they have a desire and will 3. The Ordination of the Church which approves and gives testimony of their will and ability So Mr. Perkins in whose judgement methinks I rejoyce to see how fully he agrees with me in his Notion of Orders which yet I must confesse I took not from him or any other Book but from its own light in my first sheets Now whether this testification or approbation of the Church is such a thing or no I leave to this fair Adversary himself to judge and I hope he will see as those abilities and desires the chief part of the condition Christs Charter requires may and are to be renewed still or encreased so may the approbation of the same ad bene esse be renewed also and our Ministry be the better not as all the worse for it For the latter When I allow thus much to Orders to be a condition that is causa sine qua non of our Office-power I understand it you must note it well to be so truly and only in the Court of the Church A condition is such a thing you may say as cannot be repeated for it being put the effect follows and when the effect is obtained the thing can have no longer the nature of a condition I answer then The Court of the Church wherein alone I affirm that Orders is this condition is varied and doubled and hence it is that the condition it self also is doubled and the effect flowing from the same varied likewise While the court of the Church was Presbyterian any Orders if Scriptural onely was the condition but nâ—w it is Episcopal no Orders but Canonical also is the condition In both courts then or either of them unlesse a person be ordained he is no Minister and so the condition requisite to our authority coram Ecclesia is the same in both to wit Orders but as these Orders which are the condition are diversified and Episcopal Ordination distinguished from Presbyterian so the condition I hope is not the same In like manner the effect which flowes from the condition being put in either or both these courts is this Church-authority as I speak or the receiving us as Ministers in the court of the Church and so is the same but as these courts wherein we are so received and are the termini relationis are varied and not the same in that regard the effect also must be diversified or multiplyed and so not the same though the same which ends the difficulty Having laid this caution there followes an Objection which as to the main hath sometimes been a stop upon my mind I doe conceive that the Ordainers do act from God to the people and the approving or declaring a mans Ministry more then once drawes happily the ampler reception and no absurdity in it but I may be mistaken perhaps and the Ordainers act from the Church or people to God in presenting him a servant from amongst them to his house Even as when the Levites were separate to God Num. 8. it is said Aaron shall offer them before the Lord for an offering of the children of Israel v. 11. And hence are the children of Israel themselves to lay their hands upon them v. 10. whereby there might be signified happily their parting with their right in them which to do again were a kind of owning their right still and look like sacraledge in it But this conceit I guesse is some of that close superstition which is still apt to exercise my thoughts in this matter It is manifest that when God saved the first-born of the Israelites in Egypt he challenged them to himself the first-born of the cattel were to be offer'd in sacrafice to him and for the first-born of their Sons he accepts the Levites and hence it is they were the offering of the people and that they laid their hands on them in offering them because I say it was in lieu of their first-born which is all plain in the Text vers 16 17 18. Now as for us under the Gospel when Jesus Christ the only true first-both is offered there is up such propriety and discrimination and consequently no offering of the Ministry in lieu thereof Besides though the Levites whose office was but a service only to help Aaron and his Sons vers 19. were an offering of the Children of Israel the Priests which was not a bare Service but a Dignity were no offering of the people but taken by God into that honour and office of himself The Subjects of a Prince may present him with slaves to do his work but they present him not with Embassadors as we are to be entrusted with the affairs of his Kingdom It may be yet said it is true he that hath this honour must have Gods calling and consequently the Ordainers act from God in ordaining him but there may be a middle way to wit that they act not from God to the Church or people nor from the Church to God but from God to God and so their whole act be terminated
the Bishop may take his if we may but have ours there will be no prejudice at all in them By the Holy Ghost as Christ used the words at first Jo. 20 I am perswaded is meant clearly the promise of the Spirit he had told them of and what that was is declared fully Act. 2. at the day of Pentecost I know it is said that the manner of delivery Receive does inferre something else then that at present conferr'd but is meerly a handsome glosse which yet some answer sic datus fuit Apostolis spiritus hoc loco ut aspersi duntaxat fuerint nondum plena ejus virtute imbuti This I will say if we may but be so bold to think that the Holy Ghost is not given by the Bishop here as it was given by Christ by his Disciples then must we have the liberty of our own sence in the thing and what then if by the Holy Ghost we understand nothing else but what is most genuine to any indifferent person to wit his more special presence for support and assistance of us in our Ministry who does not see the words to be inoffensibly competible to our case as others Neque dubitari potest sayes Arch-deacon Mason quin singulari quodam modo praesto illis fuerit ipse Spiritus sanctus ad illos dirigendos sustinendos assistendos juxta Christi promissionem Ecce ego vobiscum sum usque ad finem seculi Huc spectat egregium illud S. Leouis dictum Qui mihi oneris est author ipse fiet administrationis adjutor De Min. Ang. l. 5. c. 10. 3. To deal faithfully let us consider what â—hat sense of these words is which is or hath been most currant with our Bishops and Church themselves The holy Ghost essentially we know is every where and so not to be given There must then I count be necessarily here a Metonomy efficientis pro effectu The effects of the holy Ghost are various The effect they would have is such as they may hold de praesenti alwayes and certainly conferred hereby to make the rite significant to purpose The ordinary effects now for which the Spirit in Scripture is taken are his graces or gifts For his grace they will not say they do conferr that I take Grace strictly for else any thing from Gods good will may be called grace For Gifts they are more wise too then to tye them hereto any more then Grace There is some effect else therefore must be found out and that is power Receive the holy Ghost with them then is a power from the holy Ghost and this power specified by the next words Whose sinnes you forgive c. that is a power to forgive sins So Hooker p. 412. and Mr. Mason those two like famous sons of our Church Spiritus sanctus hoc in loco potestatem spiritualem denotat quâ peccata remittuntur And so Bellarmine might be added and more ancient authours And this I hope will help my adversary to his full weight if he can but really understand with such and believe that this sense is not strained and forc'd To this then I have distinguished for the purpose between the part of the Bishop and Minister These words we know are delivered by the Bishop and as they belong to his part let them be put upon his account and he will justifie them in this sense He beleeves our former ordination to be null and so pronounces them to us as if we had none of this spiritual power derived to us before and as if he did now give it us hereby And this we may suppose too he speaks truly according to his very conscience Now if there was required any answer here again on our parts directly and clearly acknowledging the same this were a scruple indeed to me invincible but when there is nothing of this nature to be said by us but the hearing only given to what he sayes and the interpretation left free Let us make the best of it and lay not upon our selves what belongs not to our charge And here that the faith of the Bishop may be strengthened while it will stand us in stead if he can beleeve such a thing indeed as will justifie him in his own sense the using these words to wit that our former Ordination is null there is one plea I think of more moment for him then that only which is ordinarily urged and this author hath confuted to wit meerly that it was not done by a Bishop and that is this It is not only the Bishops but the Presbyterians who are against Re-ordaining do hold that the Ministerial authority is conferred by Orders Now in our Orders by Presbyters there was no words at all actually to conveigh this power as these in the Episcopal Orders according to them do and consequently they being destitute of their end even that my Author also himself accounts the end and only end therof they may if they can think them null on that account And I do remember I have noted one or two learned Authors somewhere pointing at this as a defect and telling us that the Jewes in the imposing their hands on their Elders from whence the apostles it is thought took the rite up did use some words still particularly to express the authority they did conveigh intimating as if else it were scarce an ordination 4. To follow this wheras my Opposer does not only suppose but seems to believe and argue upon it even altogether that the Ministerial power is indeed conveighed hereby as our Bishops think themselves I will ask him whether he thinks if these words were not used that power which they impart were given without them Yea or No If he thinks No then must his Ordination I say by Presbytery be null where no such words of giving authority was used at all and he be re-ordained upon that score If he thinks Yea yet holds as he does that Orders give it Why should a rite so material and significant be omitted before and the defect not be supplied by a new solemnity and so that at least in Gregories Decretals take place In talibus non est aliquid iterandum sed cautè supplendum quod incautè fuerat praetermissum 6. But to set us upon our right bottom when some Episcopal Divine do plead Ordination by Presbyters to be null upon that maxim Nemo dat quod in se non habet Mr. Baxter answers p. 234. It is the first error of the adversary to hold that this power is given by men as first having it themselves So p. 147. This falsly supposeth that the Ordainers are the givers of power the master error in their frame Christ hath it and Christ giveth it Men give it not though some of them have it for they have it only to use not to give Let me say the same here to my present adversary and I need say no more If the Ministerial power be given by Orders then are Orders of necessity to
man and wife till the Solemnity Let these also first be proved then let them use the Office In short as at first They may be both I suppose held to be coram Deo upon consent only what they are not coram hominibus before publick confirmation 8. However we understand these words this methinks might give a reasonable man satisfaction that it fares with us but as with the Apostles themselves Christ had before given them ministerial power for they did preach and baptized while they continued with him Jo. 4.2 and yet does he use this same form of words that seems no lesse than a new Commission Nay that which is yet more as Christ used this form but once and that at their second mission So is it with us the Presbyterian used it not at first and we have it without repetition 9. I will suppose what is supposed that Receive the Holy Ghost is equivalent with Take thou Authority and understand it of the ministerial power and consequently that there is moreover here a formal delivery of that Authority or Office to a Person so that he may be said to be made a Minister thereby as he was not eo modo before and yet let us but understand also this aright as we ought that it is all done only by way of external investiture or solemnization as it is in the inauguration of Princes who are said to be made Kings when they are Crowned or Annoynted and there is no hurt at all comes to our Cause at last which from thence indeed may have but the more clear demonstration how the thing may without any absurdity in the world be done more than once This I take to be the common Protestant doctrine and rest upon it There remains now but one thing more that after all this may beget some scruple and that is the instrument of our Orders There is that of the Deaconship which if one does not like he may be civil to the Bishops Officers and leave For the other of Presbyter which is needfull for him to have if it will not satisfie him that they are the Bishops words not ours I will suppose he hath declamed himself before and the instrument is in his own hands I shall say no more but for my own part my Orders of Deacon as quite uselesse otherwise I thought good to cancell before whom it seemed to me fit in testimony of my owning my former Ministry and for those of Presbyter which I keep if any should chance to see them they may find these words in the backside or bottom of them I was ordained so long since by a Classis of the Presbytery and doubt not therefore of being a Minister before yet do these Orders make me so secundum ritus ecclesiae Anglicanae Canonicè legitime according to this express tenour as I was not before and in that sense only have I submitted to the same To conclude If there was another form whereby our Ministry might be confirmed or some Bishops would vary this to serve a private turn then were the Items my Adversary hath given us sufficient to make us to choose and seek that rather than yield hereunto for so far does his arguing reach even in full force but while there is no such thing to be had it makes it methinks a very high imagination ever to enter the heart of a serious Christian if he can find it there too to have his Brethren of the same mind with him to think that he and they should be ready to leave their holy Function and Charge without some other conjoyned grand reason rather than to bear with a little unhandsomness from our Superiours for their Constitution 's sake in the impropriety only of a formality which is not neither a matter of worship and so as it is said of Daniâ—l a matter of our God but a matter or ceremony of Order only We can never indeed be too tender of displeasing the Lord but let us take heed we do not displease him by our fear that he will be displeased without reason from his Precepts Is 29.13 Alas What do we make of God Almighty I cannot but call to mind a passage of Plutarch De Superstitione where he is saying that that man is lesse impious qui opinatur nullos esse deos quam qui tales esse credit qualâ—s superstitiosus I had rather sayes he it should be said there is no Plutarch at all quam hoc dici esse Plutarchum hominem ad iram pronum vindictae ob levissimas causas cupidum ob minima quaeque indignantem Do we believe God indeed is gracious kind and most wisely tender to his Children and can we think that when he bears with their Infirmities he will not consider reason and their necessity The Lord Jesus we know did expresly excuse his Disciples breach of the Jews Sabbath and Davids eating the Shewbread so long as there was occasion Substantial duties must overrule Ceremonialls And if we may guesse by this and Pauls conforming for his Ministry's sake so often to the Jews there is haply much more may be submitted to than some think in the case of superiour reason Let a man tend the main at his heart God hath set him upon and he is not like to be unaccepted in these matters See 1 K. 15.5 2 Ch. 30.19 Mat. 9.13 Neither are we to conceive under the Gospel that the Lord hath injoyned every thing to a pinne as in Moses Tabernacle When some good men shall come to have more noble and evangelical apprehensions of the Almighty and have rouled their thoughts but once over the several formes rites or modes he hath been a serving withal for these sixteen hundred years all abroad the whole Christian world they may perhaps be brought to blush inwardly at the poornesse of such understandings that would narrow the infinite to their complections He hath shewed thee O man what is good and what doeth the Lord require of thee but to do justly to love mercy and to walk humbly with thy God SECTION IV. HAving demolished these two Forts in general which are the shelter of my adversary there are two arguments only in particular which he offers the one is from authority and the other from the third Commandement For authority He first quotes the 67. Canon of the apostles which I have my self mentioned Unto which I shall only produce him by way of answer another of the same Presbyter ab uno Episcopo ordinetur Can. 2. Here I must put himself upon a solution if he comes off in another question he handles in his book which concerns others and he hath done it effectually by a verdict of a Synod of Rome it self An. 494. that these Canons nullatenus recipit Catholica Ecclesia He pleads farther the practise of our English Church which does not re-ordain a popish Minister nor those formerly that were ordained beyond the Seas unto which he addes the story of Archbishop Bancroft which you
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
aime at Gods glory in their commands Nay why is it not enough to follow prudence what we judge most expedient to study peace to further our own and our neighbours good Are not these honest and justifiable ends It is true indeed if a thing have evil in it a good end will not justifie it unlesse that evil does cease to be so in the comparison but I cannot lightly see evil in that thing which is neither against the light of nature or positive institution Let me adde more particularly In things which are at our Liberty a man is not to walk only after his own conscience but to have respect also to the conscience of those with whom he is Conscience I say not thy own but of the others 1 Cor. 10.29 Thou art free for thy own part as to the use of thy Ministry upon thy former Orders but some persons perhaps thy Friends perhaps of chief note in the Parish perhaps such as live up according to their knowledge and indeed fear God do think in their consciences that you are not such a Minister as you should be unlesse you have Orders from the Bishop and whilst their consciences are such they scruple really and so haply cannot act in Faith to joyn with you in some Ordinances as the Sicrament and the like Here are they distressed They may not neglect their duty and yet if they do it while they doubt it unlawfull to partake from you they sin because it is not in Faith Now if by thy yielding to this matter thou canst bring satisfaction to their consciences and so gain them herein why is not this end such as is warrantable for thy submission Nay if thou wilt not doe it why may they not say Now walkest thou not charitably that seekest only thy own and not thy peoples satisfaction Even as I sayes the apostle please all men in all things not seeking my own profit but the profit of many that they may be saved 7. An Ordinance which is taken the second time for the same end it was taken rightly at first is not taken for no end or for no such end as God hath appointed it unto for it is taken to the end he hath appointed it But such is our case in Re-ordination It is taken for a solemn allowance or approbation of our Ministry the recommending us to Gods grace for our work the free passage of the Gospell And where the ends are repetible as in preaching praying administring the Sacrament and made necessary to be repeated the means must be repetible and repeated also I do therefore deny his argument which is founded still on that only that the ministerial power is conferred by orders and that that is the the only proper end thereof which is but a supposition VVhereas then he askes his friend whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle speaks of was conveighed to him in his first Orders and tells us thereupon this is ludere cum sacris to have the Bishop and his Chaplains pray that he may now receive that gift this I take it is a passage too low for this author for let him seriously but remind the thing and it is not like our Church should passe such an escape as to compile a standing prayer for necessary effects or accounted such she may say in her ordering modo imperativo Take Receive the Ministerial power but she does not pray modo optativo that it may be given by the same 8. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he mentions which is spoken of Timothy there is no man can certainly tell what that Gift is It may be the miraculous gift of the Holy Ghost given in those times or some extraordinary talent at least not given to others It is not unlikely methinks that Timothy might be so carefull and attentive upon the ordinary work of his proper charge that the Apostle is fain to put him in mind that he wholly neglect not this It may be likewise some further degrees onely or the encrease of the abilities he had and so Calvin hath it Deum cumulasse cum novis donis vel priora duplicasse Now if either of these be the sense as is most obvious it is nothing for my adversary It may be also to serve my Opposer docendi of ficium as our London Divines or the Ministerial function as hee supposes it Let us suppose this then with him at least till wee come to see it more unlikely yet so long as it is said directly of Timothy to be in him or given him by prophesy that is so full and expresse a signification of Gods will which I have touched in my first sheets as by Revelation As the will of the Lord doubtlesse and that alone must be the fountain of his officers power and that being sufficiently signified must be enough to make a man his Minister the imposition of hands that is mentioned besides can conduce after this no otherwise indoed but by way of solemnization And so Mr. Perkins sayes of the like case Acts 13. This imposition was rather a confirmation then a calling 9. I remember amongst more impertinent things that sometimes burdened my thoughts against Re-ordination there was that text Deut. 12.32 VVhat thing soever I command you observe to do it thou shalt not adde thereto nor diminish from it Unto which though I had these many reasonings That this text speaks of those precepts which were exactly commanded by God but our matter is a rite taken up by the apostles probably of themselves as is noted at first That God in Moses Law stood more punctually we may think upon the exterual performance then under the Gospel That the thing we do meerly as it is making no more nor lesse of it only we use it over again and repetition is not addition in the sense here at least where it is opposed to diminishing That the Text forbids doing any other thing then the same God hath commanded as not to follow the Heathen in their Rites in the verses before but it forbids not the doing the same upon occasion yet did not all this give full contentment to my mind being weak untill that instance came into it 2 Chron. 30.31 where we have a speciall Ordinance of God the Feast of unleavened bread which was expressely commanded to be kept seven dayes and it is said the whole assembly took counsect and kept other seven dayes also Now unless we shall think that the whole assembly understood not the meaning of that Text or else did wilfully break it here is repetition exactly proved no addition to Gods Commandement This Instance therefore I will humbly advance in this place to the farther lighs and satisfaction of our case Here is we see an appointment of God one of their three most solemn Feasts They had no precept nor president to repeat is yet does the whole Assembly consult and approve it and though they did it of their own heads and meer
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
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
expedient to us and obliging and obliging without some other greater reason because expedient to us for the sake of the Gospel To advance this yet farther There be some learned men do give much here to the Magistrate Grotius saies Mr. Baxter commendeth the saying of Musculus that would have no Minister question his Call that being qualified hath the Christian Magistrates Commission I observe Grotius himself does allow Confirmation of a Minister distinctly to the Magistrate and Dr. Seaman hath quoted Gerrhard to the same purpose I might I think adde someâ—hing out of Peter Martyr Chemnitius and most others Now if these great men held that Ordination made a Minister the Mâ—gistrate could have no part assigned him at all about that business but if Ordination only declares a mans Ministry If it be Christ alone gives us our Office and man only procures us an outward Authority for repute and reception as Ministers in the Church where we are called which I take it is true then as I doe not doubt but that upon supposition there were no Ministers in a place to ordain the Magistrates allowance is good So do I propose it to be considered whether the Magistrates appointing who shall be Ordainers Presbyters or Bishops may not still determine the validity by either in the Church where he is Sâ—preme and consequently though our Orders before were of force now the pleasure of our Law-givers is otherwise whether we may not be re-ordained upon that accourt This lâ—oâ—er because there may be some consciences perhaâ—s that can act upon such a ground as this when they cannot otherwise though I intend to lay no furâ—her stress upon it I return then to my Opposer who p. 67 68. is hunting some of my exâ—ressions but should do well to take the substance with them I am in my last Proposition there proposing such Scriptures which concern the fift Commandment Our Superiours are to be obeyed in all things 1 Pet 2.13 Col. â— 22 This thing is what they require and impose uâ—on us and that I take therefore to be a plain ground for our submission There is a late book of some tender and learned Diâ—ines concerning the interest of words in prayer who when they have told us p. 72. that what we call the Church of England is nothing else than a company of men by a Civil Power made Bishops and called to advise the State in things concerning Religion do add p. 73. We again say far be it from us to oppose Civil Authority either exercised by Lay-persons or Ecclesiastical persons We further sâ—y we are bound to obey the Civil magistrate in all things in things lawful actually in things unlawful by suffering I do note this passage as that which may do good to many and tend to healing when the rest of that book may make them but very sore to wit that though they should have received such prejudicate and hard thoughts of the Government by Bishops as if they were anti-Câ—ristian against their Covenant or the like yet may they see here how or under what notion they may obey them for all that to wit as the King is Supreme both in causes Ecclesiastical and Civil the Bishops I perceive are taken with them for Magistrates appointed under him in the one as the Judges Justices are in the other so they allow obedience to them is to other Superiours so long as they require only things lawful and that our matter in hand is such it suffices I count that it is no where forbidden in the light of Nature or Scripture directly or consequentially and therefore it is lawful for which I have quoted that known Text Where there is no Law there is no transgression In his rebus sayes Austin de qu bus nihil certi statuit Scriptura instituta majorum pro lege tenenda sunt That which can be supposed to be replied to this is only that it is like the Law forbids the repetition of such an Ordinance and therefore I do clear this by other instances The first was of Marriage which hath been ordinarily by the Magistrate and the Minister both in these times I mâ— seâ—f have had a comple come to me after they were long married and had a child and I made no question to marry them again for the satisfaction of their consciences The like apprehensions therefore I have perceived in me about this matter I see indeed some others are ready to question perhaps whether such who have done thus have done lawfully but why not I pray as well as contract themselves and give their mutual consent fiâ—st and be married after Such a consent de proesenti no doubt does ponâ—re fundamentum relation it so that they are Man and Wife coram Deo thereby and what does the solemnity after but declare them so coram hominibus and give them that account legally in the world Now if this testification be not sufficient but men will account them as unmarried unless it be by a Minister nay suppose the Laws of any place would not allow it otherwise who would advise but they should do it again Nay this is not enough who would advise that they rather part quite leave one another and be no more Man and Wife rather than be married again Such is the case and question of ours in hand for ought I can see and no less in this matter of Re-ordination For the form he objects I answer the impropriety of some words in sâ—ch a case as to the one will not argue and infer the same I hope altogether in the other whereof it suffices that I have spoken before already A second instance I have is of the Oaths of Alleagiance and Supremacy These are taken at our Degrees at our Orders and upon particular occasions as the Law and Magistrate requires and yet cid I never hear any plead against this that it would be taking an Ordinance in vain Holy Bradford the Martyr tells his Judges that he had taken the same Oath against the Pope six times Unto this my Opponent sayes nothing and indeed noâ—hing can be said If that only argument of his varied in words be good that a man cannot be Ordained twice because the end of Ordination is attained as one Administration then a man may not have either of these Oaths twice administred to him because the end to wit the obliging a man to the contents is attained at once and so the Laws and Magistrate that require this on sundry occasions do require the taking Gods Name in vain Let my Author come off here if he can The swearing by Gods Name we know is a solemn Ordinance part of Gods Worshi Deut. 10.20 and if this may be repeated upon the forms of Courts be order of the Law command of our Superiours let this be satisfaction likewise to us that what is in vain as to one end is not so to another that what is in vain in regard of ones self is not in
For my part who am apt to believe that Christ hath given Pastors and Teachers to his Church only as Catholick Eph. 4. I know not whether it be warrantable to be Ordained a particular Pastor in this sâ—nse supposing as most do that Election or Orders gives the Office Methinks however I should not choose to be so made for the reason mentioned as also because there is reason in the mouth of those men of Dan Is it not better to be a Priest to a Tribe in Israel than to the House of one man This I take it to be Independentism But when a man is already of Minister of the Catholick Church to have a particular laying on of hands only unto the work unto which he is called in a several place I am assured in my belief that we are most fully waranted by this only instance of these Apostolical persons who were no Independents I think at least in this point in hand being certainly Catholick Ministers and yet Ordained to that particular work not to the Pasâ—orship of some Countries whereunto they were at present called And here I cannot but observe farther the gracious providence of God which for the time hitherto as it were determined our case Our present Ecclesiastical Rulers would not let a man have Institution without Episcopal Orders and there hath been an Act of Confirmation of all Ministers already in any living though ordained only by Presbyters Now then if any of my tender Brethren scrupled this businesâ— as being without precedent if they were already in a living God provided against their scruple and confirmed them If they are out of a living then God hath provided for them in his Word this instance undeniable of Paul that a man who is a Minister already may be Ordained for all that unto the particular work of that new place whereunto he shall be called And why may not this be strengthned from the Priest under the Law who though he was dedicate to God and his Office at once did consecrate himself often to some particular service upon emergent occasions There is nothing more can be objected against it but the Form which is already answered The other end of their using this Rite here I will conceive to be that which I have mentioned from that great Divine before named Et hic ritus ideo fuit adhibitus ut publica ejus vocatio declaretur lâ—giâ—ma St. Paul was called immediately to the Gospel at first by Christ and here by the Holy Ghost to this work Oâ—hers might not know this or believe it This act then of these eminent Prophets and Teachers at Antioch is as it were he publick testimony of the Church thereof There was none could question the other Apostles Authority who was known to have been with Christ in his life but as for Paul unto whom he appeared miraculously afâ—erwards though he had the same Authority and by him alone then given yet as the Disciples of the Jews â—urst not trust this until they were confirmed by Ananias so was it convenienâ— no doubt also for the Gentiles that this Diâ—ine Call of his should be approved and attested by this Ordination which must â—rom hence therefore be irrefragably defined as I have said the Confirmation only of our Vocation Two sorts there are now of my Brethren in distress about being re-ordained some that have a call to a new place and some that cannot else keep their old Though the former of these I confess have their way here most plain yet may the rest I think be kept from stumbling also who though they cannot take a fresh Imposition of hands so clear to the first end as the former for the committing them to Gods blessing upon their new charge yet may they submit here to the latter end for Confirmation of their Ministry as well as any It is a serious question I propose therefore in my Book when we see in this place for certain by this instance of Paul and Barnabas that the reason of Ordination is not for to give the Ministerial Function and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Timothy is something else What is the reason of it theâ— Why really I say I think it is this This solemn Rite does give an Outward Authority before the Church that is the current repute or valuation to a man of a Minister So that he who was truly called of God before is now received as such by all as to the exercise of his Function with freedom and acceptation I cannot express my self more fully not argue more firmly than I do upon it The Reason of a precept is to be look'd on as the Precept but the reason why we should be ordained at all does now arise upon us to be re-ordained to wit because else we cannot have this reception or enjoy this End of Ordination thus exprest in our Church and consequently so far as we have Precept or Scripâ—ure example to warrant or command the one it is and must be of force for the other And here there is but one thing since I must profess hath ever been upon my mind to give any check unto this and that is if the End I speak oâ— could be proved in Scripture then there were nothing indeed more saâ—isfying but the Scripture does not express this End of Orders and if we know not that God hath appointed this for an End thereof then will it not be a safe ground for our acting upon it I answer There are two means whereby we may know thing to be of Divine warrant or conformable to God Wiâ—â— the Scripture and Right Reason That which is evident by and coâ—foraâ—t to the true light of Nature or natural Reason is to be accountâ—d jure Divino in matters of Religion sayes the Authors of Jus Dâ—vin Reg. Ee. c. 3. Now though it be the first end mentioned only that I date say is express in the Word yet must I needs affirm that this other I stand upon is so evident in the nature it self of the Solemnity and consonant to the dictates of Reason that I am perswaded there is none of my Brethren that shall receive it in the clearness of it but will be satisfied in their Consciences that they follow no other than the mind of God in it Nevertheless I shall not be wanting through his grace to strengthen their assurance herein with an instance or two from Scripture it self to put it if possible even beyond dubitation The one is in Acts 1. Where we have a kind of Divine Ordination of Matthias into the Apostleship by lots It is said v. ult They gave forth their lots and the lot fell upon Matthias and he was rumbred with the eleven Apostles Here it is apparent that the immediate effect of this external signification of Gods Will by lot whereby Matthias is constituted one of the Apostles is this same value repute account as an Apostle or as a Minister which I stand upon He was numbred that
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
more in the Confinement though less there iâ— only the same 4. Let this be so yet here is in generâ—l nevertheless a double Commission to the same work exemplified for they have Commission to preach to the Jews and then Commission to preach to all Nations So that Re ordination hereby is proved though not our Re-ordination You may say there is not the same reason for us as for them but this we gain hence however that there may be some reason why a Commission may be repeated and if there may be one we are put in heart there may be another and we are sure it is not unlawful altogether 5. When we see that a Commission may be renewed upon the change of the Persons to whom a man is sent why not upon the change of the Court which sends So is the Case here Ordination is the commissionating a man only in the Churches Court Now the Court of the Church is changed and that Commission will not pass upon the change that would before and therefore is renewed 6. I have made this more statedly serve our case p. 44. in my first Sheets I will conclude therfore the matter If the Lord himself whose sending his Disciples as the head of his Church could not be without the furnishing of them both with abilities and power does iterate their Commission at least as to the delivery more than once What should we stand upon Mans Ceremony which is we are sure but a formal delivery or investitive only at first when the Right and Faculty is never from him at all as Grotius speaks And as Dr. Ames in his Case Ordinatio est nihil alâ—ud quam solâ—mnis declarationt coronatio regis â—nauguratio magistratus And so it comes to no more to be iâ—crated upon need or good Cause than for me to repeat And they made Solomon King the second time that is what hath been once already signified before And Jesus said again unto him yet the third time Simon Son of Jonas lovest thou me Lord my Sheep SECTION IX IN the Fifth Section there is a Third Objection To be â—â—â—raâ—ined does seem virtually in the Act to renounce make void or offer injury to our first Oraers and that does looklike some great evil Unto which that I may speak hete something more fully I will acknowledge so far as I can judge that this conceit hath gotten into mens minds far and wide from the Ancients which makes some the Papists especially think so hainoufly of Re-ordination as if there were no less than Sacrilege in it Indeed this Author and our Brethren at this season have got a conceit that it is injurious to the Third Commandement which requires the reverend use of Gods Ordinances which may be done I hope when an Ordinance is repeated as when it is used but once But if they could then shew me in the scattered Sentence of the Fathers that this were their harmonious reason why they are against it it would do more with me for conviction than any thing else I yet know because it would make me suspect then some Moral evil perhaps to be in it when all I apprehend yet is Notional only as I said at first or but in mens imaginations The rise then or spring of this conceir I guess to flow from St. Cyprians time when Re-baptization was in the World That pious Bishop and Martyr does plead thus still in his Writings There is one Church one Faith one Baptism those that are out of the Church have not the â—rue Faith and so no Baptism And therefore they that are baptized of Here-ticks must be re-baptized Pro certo tenentes neminem for as baptizart extra ecclesiam posse cum sit baptismâ— unum intra sanctam ecclesiam constituâ—um Lab. 1. Ep. 12. Hereupon there was none we must conceive rebaptized but they supposed their former Baptism to be void this being the pleaded ground for their Re-baptization And though those Disciples Act. 19th who doubted not of the validity of the Baptism they had did not void Johns Baptism I hope in the least for their being baptized again into the Name of Jesus Yet while the Party himself here and the Church were both perswaded otherwise of theirs this act might be accounted coram ecclesia a kind of professed voidance thereof and their heresie with it And consequently when they came to think that Re-baptization did make pull their first Baptism the sâ—me thoughts from thence we may conjecture came to â—oâ—iess them about Orders But as the Fathers which succeeded Cyprian and Councils did lay aside his Rebaptization concluding the ground he went upon errâ—nions and consequently that the former Baptism of such as were re-baptized hoâ—vsoever they thought that re-baptived them was good and valid according to the Word of God So do I believe that after Ages will disprove the ground upon which Re-ordination is now by some required and our former Orders being valid or good before God or according to his Word it is not our being re-ordâ—ined can make them null or void but only they are so in the judgement of such as lye under thaâ— conception To look then more throughly if we can into this business Suppose a man a Minister already and in Orders does Re-ordination now make him no Minister or to have been none or evacuate his former Ministerial Acts the time before If that be true then should I never plead for Re-ordination sure then must I be ready to think it Sacrilege as soon as any but this certainly can nâ—ver be The Papists do hold that there is an indelible Character imprinted in Orders under iterari non posse and anathematize those that gainsay it To save their curse I deny not with our Hooker and Mason if by their Character they mean only spiritualis potestas as some of them do that there is such a thing and they quoad homines we may say impressed hereby which our Divines also do hold indelible So that the Office being once received cannot be taken away even by degradation it self though the Work may sometime be made to cease Now if it were Orders did indeed give this power as my Opposer with the most do think then must those Orders we take first stand good and valid against any other we take after if there were twenty which can neither make nor marr as to that end which is already attained thereby And here in the way may be one plain Conviction on this Gentleman that when he does plead that I make null my first Ordination and therefore my Profession will not prevail against my Fact he quite intersares with himself who still pleads all the way besides that my first Orders having given me my Ministry already it is that renders my second in vain There are two Books let me therefore here mention it come out against Re-ordination one before and this Author two Arguments it is they harp upon The former stands mainly upon this That a
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
in the nature of the thing it self and yet so long as this particular reason could not endure any longer than the interval wherein Baptism was administred into Christ to come which is now ceased I am not Trapan'd into Re-baptization as this man Non satis quidem ingenuo vultu does speak but may dis-approve of the same now together with the Catholick Church as well as any other Arg 9. From Christs own Re-ordaining his Apostles To this he speaks p. 111. ad 115. And this indeed I do stand upon and have there fully already prevented all that I think can be opposed and what he hath else may pass only for illustration I suppose he himself will not expect I should add any more See p. 76. ad 80. Arg. 10. From the double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Timothy mentioned in two Texts in the two Epistles Upon which this Author hath spoken methinks so setly gravely and deliberatively that all I can say is that he hath made me to believe something more probable of that which I took before as possible only And as for the two Authorities of mine he farther quotes here in the end I have not the Books at hand where I am to examine them This he discourses p. 116. ad 122. Where he ends his Animadversions After all then in both these Authors there is the Objection of the Covenant which though I would fain wave as extrinsical to Re-ordination it self for my own part being not concerned in it yet does it still recurr to my mind so that I doubt I shall hardly be found faithful to my Brethren in the Case if I speak not something at least to that also before I leave Unto this therefore I t is considerable first whether that which is said ordinarily by the Presbyterian that the Bishop does not Ordain quâ Prelate but quâ Presbyter See 1 Tim. 4.14 express with 2 Tim. 1.6 or quâ President at most of that Presbytery is not only that which is true but gives allay also to this matter If it does not or not what is sufficient yet taking this in however let us know next There are some things which may be unlawful at one time to do or to be done and at another be unlawful to be omitted and not done Let me ask a person every way else disposed whether he does not think it his duty to follow his Ministry and unlawful for him to forsake the same were it not for this only If he thinks so it follows that though so long as he could use his Ministry without Episcopal Orders he might judge himself bound against taking of them Yet now when without these Orders he cannot use his Ministry if the times prove indeed still so hard and so to refuse the same is by consequence to do that which he judges as to him is sin to wit the quitting the Ministry he is engaged in Here if he thinks that he stands bound by his Covenant still supposing him satisfied of Re-ordination otherwise for therefore do I put this Objection last when all else is done he makes that sacred Engagement intended by him only to Piety to become to him a Bond of Iniquity in which case I think all Divines are clear in their Solution The matter of an Oath no doubt must be a thing lawful if a thing then lawful to be done or omitted before become now unlawful the matter of the Oath does cease and cessante materia cessat obligatio I dare not tender this but with all due serious caution tenderness and submission Let the concern'd look more to it In his fifth Chapter he hath liberally proposed his Concessions which above all he hath besides is worthy to be regarded He will yield to Examination from 1 Pet. 3.15 To the Bishops Approbation upon the same To a Licence from Act. 21.37 39. To a Benediction from Act. 20 32. To Imposition of hands as a Sign of consent Levit. 24.14 And all this both upon a mans undertaking a new Charge and also upon the dissolution of his legal title in the same Nay let me add his own words in the cloze There is nothing that I can devise about Reâ—ordination in thesi the Right Reverend Bishop can demand but it shall be yielded except only the formal investiture with Ministerial Power Loe here how frankly he deass with us which cannot but bring to mind what the former Author hath yielded also before him who in the fourth page of his Book will first like well of a Confirmation of our first Orders as being not exactly Canonical And secondly Not dislike a second Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Bishop upon the remove of a man unto a new Charge Upon which if this fresh Author yields a little farther it is not without the same Foundation For if the Work and Office or the Work of the Office in general and a particular Charge may be distinguished as to a new place why not also as to the old when it is necessity puts them upon the distinction in either These Concessions I take therefore from both as to the main upon the matter to be what I have contended for I desire none to make use of me that have not need of me as such more particularly have who enter or have entred a new place And when any do it I humbly lay this charge on them that they look on this matter no otherwise but as a legal establishment or the Canonical Stamp of allowance as I have expressed it of their former Vocation which they may pardon the rather because that Orders it self as I account considered aright comes to nothing in the nature of it otherwise than this And as for this investiture with power as they call it which does so stick As I judge with both these Authors that it is in this point indeed the summ of our dispute does lye and the bent of my discourse therefore hath been driven thereat So am I perswaded that what I have said really may satisfie the unpraeocupated in judgement And I must add that though there be some Circumstances about the ordering otherwise which have been to me very sore and do require care in the prevention and good satisfaction according to a mans temper before-hand yet as to this particular meerly it seems to me as I understand the same and the words are not our part to have so little hurt in it truly that of all the rest I know of to molest I could methinks be soonest satisfied in this And if these Authors do indeed stick at all the rest for the sake of this only they are huge Conformists methinks I may say that stick at nothing However this be while we see how tenderly these candid Brethren do offer towards Submission in point of Conscience in the thing there is all the reason in the world that our Church Rulers who have the same thoughts of this investiture as they should come to composition with them
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