I put down lest he may start from it hereafter and so will passe it over and proceed with the same succinctnesse to his second Conclusion which is p. 48. and is this It is an Act of power as an Instrument or means under Christ to give an Officer the being of an outward Call in the Church Here an Instrument being taken as I expounded it before a moral Instrument This Conclusion hath Truth granted likewiâ—e and so I passe to his second head pag. 49. by what means the essential of this power may be Conveyed SECT IX Whether Ordination doth communicate the Essence to the Outward Call HIS first Conclusion is Ordination as it is Popishly dispensed under the Opinion of a Sacrament and as leaving the Impression of an indelible Character doth not Communicate the Essence of this outward Call In the handling this Conclusion there are two thingâ— he insists upon First to shew that the Prelatical party are Popishly affected in this Doctrine 2dly to dispute against the Indelible Character for the first he draws it from the Answer in the Catechism which is in the Book of Common Prayer where it is said that there are only two Sacraments as generally necessary to Salvation not as he puts it down two only Absolutely necessary to Salvation and then glosses on it q.d. there are more and those necessary but not absolutely necessary These are his words which you see is a false Quotation But because that ever-to-be-honoured Book the Common Prayer is named I will first vindicate that and then proceed Know then It is the first time that ever read the Prelatical party accused under that Notion that the Common-Prayer Book held the Doctrine of the Church of Rome because it was the most Authentique piece which expressed the Doctrine and Religion of the Church of England 2ly Let the Reader observe that this word Sacrament is a Term not found in the New Testament but an Ecclesiastical Term taken up by the â—athers and used by all Christians for that thing which is Ordinarily defined a visible sign of an invisible and spiritual Grace Now if that have the Notions which the Word Sacrament expresseth then Mr. Hooker cannot deny Orders to be a Sacrament because he grants an outward Call to be necessary which is an outward Sign and he grants the Effect of that Call to be the Order given by it which is an Invisible grace as Grace is taken largely for Gratia gratis data and yet the Common Prayer Book is most true which saith there are two only generally necessary that is to all men for Orders are not generally necessary to all men as Baptism and the Lords Supper are but only to such persons as undertake such Duties Let this suffice to have been spoken to that which he unnecessarily to his businesse or mine inserted SECT X. Of the Character left after Ordination AND such another passâ—ge I shall have with his 2d Discourse concerning the Indelible Character a Thing not material to his businesse but only to vaunt and shew his reading in the School â—or this understand that this Character that he and they speak of is the relict of that gift of Ordination by which the Ordained is enabled to do these Duties he is ordained to Now that there is some such Thing he must needs confesse who discourseth of the Causation of these Essentials which imports an Effect and certainly this Effect must be permanent remain in the Ordained or else he hath nothing in him which should Authorize and enable him for those duties Now then it is in vain for him to fustian the Reader with the various opinions of the School whether this Effect be a Quâ—lity or Relation and such unnecessary Discourse unlesse he could shew what it is if not one of these since he holds that it is somwhat I must needs say that the worst of those Writers hath done better than he because those Authors have expressed something with a guesse of reason to it but he without reason to the contrary laughs at them all and yet hath said so much as invincibly proves there is a Character but not said what If it were pertinent to his or my Discourse I would insist upon it but although he is Tedious in such impertinencies I will not follow him in them it is enough that there is a Character something left in the person of a man perhaps that is a righter phrase than to say in either Soul or Understanding or Will unlesse for subjectum quo But something there is left by that Act of Ordination by which that man in whom it is left is capable to do those Divine duties whether this be delible or not is not yet material to this Question we will come therefore to his second Conclusion where will be new dispute SECT XI His Second Conclusion discussed HIS Second Conclusion is Page 52. That Ordination administred according to the method and mind of Mr. Rutherford namely as preceding the Election of the people it doth not give Essentials to the outward Call of a Minister An uncouth kind of phrase doth not give Essentials to the outward Call no it doth not for it is the outward Call of a Minister what 's that a Deacon he should have spoken clearly as his meaning expressed afterwards is and have said to a Presbyter but his meaning is in clear Terms that without the Election of the people to a Cure of Souls by no Ordination preceding a Presbyter doth receive his being a Presbyter And this I oppose His first Argument to prove it is taken from Acts 6. where it is said to the multitude vers 3. Look ye out among you seven men c. Contrary saith heâ— to their present practice Ver. 5. And the saying pleased the people and they chose and they set them before the Apostles His Collection hence is If none but those who were first Elected by the people should be ordained and all such who were so chosen could not be reâ—used then to ordain before Choice iâ— neither to make Application of the Rule nor Communion of the right in an orderly manner I set down his very words lest it might be urged upon an Alterâ—tion I spoyled his Argument But the first is plain from the place alledged Then he answers that seeming Objection that this is only concerning Deacons When saith he the reason is the same in both and stronger in Presbyters because the people have a greater dependance upon the other and are engaged to greater subjection to them and to provide for their honour in a more especial manner This kind of Arguing forceth me to a repetition Conceive therefore that this Instance being singular and occasional cannot be fitly called a rule which must give others but only prudentially when the like Circumstances concurre 2ly Though the people may have a fitnesse to choose such an Officer for such an employment as that was the relief of the poor yet not â—it to choose such
by Divine Apostolical institution so it is reasonable to conceive it may add something Ecclesiastical to that which is Divine so it be not destructive to the foundation of which nature I shall show there is somewhat in this Canon For the Book which was imposed on the head and shoulders of the Bishop to be Consecrated is the Book of the Gospel or four Evangelists Now it is impossible that that Ceremony should be necessary because what is necessary to any thing must agree to all of that kind which this cannot because there were Bishops when this Book was not written yea when not one of the â—ospels were written this therefore cannot be essential to the Consecration of a Bishop which must needs follow his Consecration this Argumenr is taken notice of by divers although not in this â—ase but in that which concerns a Deacon where the Book of the Gospels is delivered at his Ordination to the Deacon and by most of the Church of Rome is made the matter essential to that Ordination as they call it or as we the outward sign of it you see this Argument which they are pinched with Let us consider how they shift from it Vasques in his 238 Disp. Cap. 4. Number 43. and Ochogamia in his Book of Sacraments in his title of Orders Cap. 4. out of him affirmed that this Order of Deacons as well as is evident of Bishops was before the Gospels were written and they were then ordained without that Ceremony but by a Dispensation of Christ that is Ochogamia's Phrase but Vasques by a Commission of his the Phrase doth not materially differ with these kind of shifts any thing may be affirmed can they shew any the least word in the New Testament intimating any such probability a dispensation must be upon a former Law there could be no Law made to ordain with giving Gospels before either all or any of them were written and it is most evident that none of them were writ when the first Bishops were made Gasper Hurtado goes therefore another way to work and although he grants that at first they were ordained only by the imposition of Hands yet he saith that it is probable that afterwards Christ instituted that when the Gospels were writ they should be delivered to the ordained it is an easy thing to say it is probable but he should give a reason why we should think it reasonable I have reason to think that when the Gospels do abundantly deliver to us such things which are necessary for us to know concerning the will of Christ and there is no such thing in the Gospels and they would be of great ease to the satisfaction of such men as expect to receive Divine blessings from some men in holy Orders It is necessary that they should have some means chalked out to them by which they might be assured that these are such hands by which they expected those blessings are promised to be given them but above all others I wonder at Henricus Henriques who is so bold in his sum of moral Divinity Lib. 1â— Cap. 8. Tit. 1. in his Comment to affirm that probabilius videtur quod in primitiva Ecclesia dabatur Diacono charta in qua continebantur Mysteria fidâ—i quae habentur in Evangâ—lio which is that it seems probable that in the primitive Church there was given to the Deâ—con somâ— paper in which were contrived written the Mysteries of Faith which are in the Gospel He saith it seems so I would ask to whom it seems so certainly to no man living fifteen hundred years after and upwards nor did ever any man say he saw any such Scripture nor heard of it before It cannot therefore seem probable to any man for sure such a Scripture would have given a Glorious light to many other Doctrines which now lye in darkness I therefore love occandus for a clear and ingenious conâ—ession in this point who in quartum sententiarum â—ist 24. Proposition 1. Page 83. saith thus Contra hoc est unum Argumentum cujus solutionem fateor me nescire gaudenter libentur ignorabo Against this Conclusion which is that the delivery of the Book should be essential to the Order of a Deacon against this there is one Argument whose answer I know not and am chearfully and willingly ignorant of And then he urgeth this Argument of mine and shews that even St. Mathews Gospel who was his tutelar Saint was not writ when Deacons were instituted he calls him Pater meus Spiritualis this â—s it was honest so it was ingenious and then he quotes Durandus rightly in Quartum Dist. 24. Quest 3. who agrees with me much in my opinion conceâ—ning this matter and saith that in the Arician Diocess where he was Bishop this Ceremony of the Book was never used so that there is neither Scripture for it nor any universal Traâ—ition and therfore hath no strong â—oundâ—tion the chiefest argument that â—ives me any consideration is that Canon of the fourtâ— Councel of Carthage of which I spake before where in express terms the use of the Book of the Evangelists is enjoyned in the ordination of a Bishop but doth that follow it is therefore necessâ—ry essentially I think I have writ before that it is reasonable to think that Eminent Councell consiâ—â—ing of 200. and odd Bishops many of them as eminent for learning and piety as the world hâ—d we may justly think that such a Councel would omit no essentially materâ—all circumstance but that it should add nothing to the Apostolical Canons is not reasonable and this might now be because now that Book was extant which â—t the first in the Apostles time was not so that I am confident that such who lived in obedience to that Church ought to observe it there being no opposition to the essential part but indeeed rather an explication of it and yet I may say that the Church of Rome did not doth not observe the manner of using the â—ook there enjoyned for as Huâ—tado difficultate decima de ordine olim saith he heretofore the Book was not imposed by Bishops as that Canon requires but by Deacons and now by the Bishops â—haplâ—ines for the use of the Book was impossible to be Apostolical as it is before proved it may be used and ought to be when ordained in a well governed and setled Church but it is not essential to the Ordination or Consecration CHAP. XIII In which what is essential to this Consecration is set down THus having removed the principal Rubbige which might impede my structure I come now to lay my foundation concerning the Building first then let us conceive that what is essential must be Apostolical and what is so may probably be thought to be essential for although it is a most assented Conclusion that the Sacraments which conveigh Grace must be of Divine Institution of which Nature they make Orders I contend not about words and the Apostles were instituted with full authority
times only Councels can be Congregated and in other times as things necessary by Divine right must always be kept close unto so what is only humane may be spared it is not possible for humane power to add any thing of absolute necessity to Divine justice which cannot be altered now of this Nature in this Ceremony of the Gospel as is most apparent For first the Pontifical varyes extreamly much in this very point from the Councel of Carthage not only in adding to it that the Book must be open which is not expresed in Carthage but by Changing those few Circumstances which are particularized there as first where it is said in Carthage that two Bishops shall lay on the Gospel the Pontiâ—ical saith that it must be done by the Consecrator and the assisting Bishop Antonius is peremptory out of Hostiensis that it must be done by three in the third part of his sums Tit. 14. Cap. 16. Sect. 9. towards the end of that Section secondly where the Councel saith that the Book shall be put upon the head and the neck of the Consecrated Bishop The Pontiâ—ical saith super scapulam cervicem upon the shoulders and the neck thirdly whereas the Councel saith uno fundente benedictionem one pouring out the blessing they make them altogether to give it in these words Receive the Holy Ghost Antonius where before is peremptory that three must do it thus you see how in the Doctrine of the Church of Rome the Compiler of that Book is prefer'd before that ever to to be honoured Councel consisting of above two hundred Bishops amongst which were many most eminent men and indeed the Popes legates likewise although they could only keep up his pretensions to it not prevail for his universal superiority besides this I observe in the Ceremoniale Romanum put out by Pope Leo the tenth and licensed by him in the second Sect. litera Charta as the Printer calls it or as we fol. 11. the Ordinator and the rest put the Book only upon the neck of the Elect Pope when he is made Bishop so that here in these Records of the Church of Rome besides these other practices of Chaplaines or â—eacons before mentioned we find a great liberty taken in varying from the Councel of Carthage and amongst themselves the Councel appointing the Book to be put upon the head and neck the Pontifical upon the shoulders and the neck the Ceremonial names only the neck which evidently makes it appear that this Clause hath been looked upon only as an humane ordinance subject to Change and alteration but the other of imposition of Hands as Divine which no humane power could abrogate or alter Give me leave since I am in the canvasing of the Canon to make one observation for the further illustration of a Conclusion before treated of that is the Phrase uno fundente benedictionem the blessing is given by one when the Pontifical makes it to be given at the same time by many and so divers Doctors in the Church of Rome which certainly may be very confused one begining sooner and so ending but to avoid that the Ceremonial before cited saith that the Consecrator with the rest of the Bishops saith Accipe Spiritum Sanctum receive the Holy Ghost but he adds the Consecrator alte the rest submisse he with a loud voice the rest with a soft and now consider that one is called the Consecrator as surely he must be and the rest do but come into his assistance to lay on their Hands in token of the assurance of it and therefore they speak lowly and humbly he that is the Consecrator doth Consecrate the rest come in as assistants and to this purpose they speak lowly and submissly and to this purpose Vasques after a long discourse about this Question concludes Disp. 240. Number 65. that it is enough that one speaks the words and lays on his Hands likewise where we may observe by him that the Consecrators words are that they call the form of Consecration we may say conveigh the Consecrating virtue this being received in all Christian Churches but the other unconstant amongst themselves Another Argument may be objected against us of the Church of England who use a giving of the Bible to the Bishop who is to be Ordained in our Consecration SECT IV. An Objection against our practice answered and the force of the Argument satisfied IT is true and it is according to the first Ceremony used in the Pontisical where it is said that the Consecrating Bishop takes the Book from the shoulders of the Consecrated and with the other assisting Bishops gives it shut to the Consecrated with these words Accipe Evangelium receive the Gospel we use this and with it a godly exhortation to the Bishop but it is after his Consecration for that is perfected in the first Act Receive the Holy Ghost for the office of a Bishop in the Churches of God now committed unto thee by the imposition of our Hands In the name of the Father the Son and the Holy Ghost this only is essentially the Consecration and if the Arch-bishop should be struck dead immediately after the pronouncing these words the Consecrated Bishop should receive no other Consecration we use likewise an examination before the Consecration according to the first Canon in the fourth Councel of Carthage although not punctually the same yet virtually containing all substantial matter in it that reflected principally upon those Heresies which afflicted that Church at that time our examination as it included these so it particularizeth upon such as more neerly concerned the disturbance of our own but neither that proceeding nor this subsequent exhortation are essentially necessary ad esse to the Being of a Bishop but conduce to the gravity and decency of the Administration of so high a duty as likewise for a memorial to every Bishop to put him in mind of the bene esse the well and good execution of his Order which is a most excellent office and being no where forbid but indeed in many places of the New Testament taught yea commanded no man can think but that at such a Holy time as his Consecration it is seasonable to put the Bishop to be Consecrated in mind of such performances which the Holy Ghost requires of him this is all I hope is needful for the satisfaction of that Argument drawn from the Consecration of Pope Pelagius the first who was Consecrated by the imposition of Hands from two Bishops and one Presbyter first it is evident thâ—t one particular act cannot satisfie a Right to do that again which hath been done once because there is no rule or law against which no man ever trespassed Secondly that the Errors committed in elections and Consecrations of Popes are no Presidents because they have too often much transgressed in that kind Thirdly that Consecration in necessary occasions when more cannot be had may be by two or one only Bishop and yet be essentially good Fourthly
retort this Argument If none may preach but Clergy Elders then it seems here that these must be Clergy not Lay Elders which rule well for the Text that sayes the one labours in the Word implyes with that that the other doth it but not industriously and therefore must be such Elders who may preach and would have more honour if they did it laboriously or rather that honour more due SECT XIV A Digression concerning Preaching BUT because tbese men seem to place the whole work of the Ministry in preaching I would learn from some of them what this preaching is which they magnifie so much which I could never know to be so defined as to make a peculiar Work of a Minister so that it should as they make it swallow up his Function and belong to none but such as they call Ecclesiastical Presbyters I hope it will not be unuseful to the Explication of the Text nor unprofitable nor unpleasant to the Reader if I beyond the bounds of an Answer digresse a little to discourse of this Theam Labouring in the Word is not only labouring with the Word in the pulpit but an Industrious and studious Endeavour and therefore in the 4th Chapter of this Epistle vers 13. he adviseth Timothy to give himself unto reading that is Studying Exhortation Doctrine and vers 15. Meditate on these things this is labouring in the Word and this labour is such as is expressed like an Oxe as he expresseth it vers 18th of this Chapter Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn it must be as much or greater or else his Argument would not hold It is the labour of the mind by day and night reading meditating And such are worthy in an especial manner of double honour but because the Apostle adviseth to Exhortation and Doctrine and every Ecclesiastick Officer is not for himself but for the Church this reading and meditating must not be for his private Contemplation but for the publique to teach him to rule well upon Occasions to exhort to all piety to teach the Truth of Gods will both to believe and to do all these at their several Occasions not only in the pulpit but in Writings and in Conferences Every man who is fit to be a Presbyter is not cut out for a popular Auditory he may have Gifts of an higher strain and they ought to bestow their pains upon those greater dutyes As I have heard it was answered Erasmus when he scrupled to receive a Benefice in England because he had not that Language to teach the people You teach their Preachers which is more than to teach them so may we say of these that they may teach Preachers which is a greater Work Preach to them in Conference preach to them in their Writings I have known in mine experience a learned man who had not himself the Faculty of Pulpit-preaching yet did more good by directing and teaching others to preach and advanced the Cause of Christ more than Twenty peeachers could have done Did not this Man labour in the Word think you Others again who have not that Convenience of doing it by Conference have written learned books for Preachers to study and by them Preachers preach Did not these men labour in the Word It is reported of Salvianus that he wrote and penned Homilies which others preached and repeated which of these think you was the Preacher I think both and both took pains and did their utmost endeavour and laboured in the Word and Doctrine perhaps one could not pen exactly perhaps the other could not Orator-like deliver or perhaps and it is likely Salvianus could do both but his Sermon might serve both places and did good and was applauded in both his own Church and his that preached his Sermon he preached perhaps in two places at once and both thesâ— put their Talents out to use and I doubt not but they may hear Well done good and faithfull Servant thou hast been faithfull in a little I will make thee Lord over much But let us a little Consider what Preaching is SECT XV. What Preaching is I Can think it nothing but teaching the Gospel of Christ that is his Life for Example his Doctrine for Precepts and his Death and Resurrection for our Meditation now then this is done by words written or spoken either of these a man preacheth by He preacheth that writeth such Arguments as Convince or Perswade as well as he that speaks them yea perhaps doth more by that and makes an Everlasting Sermon like a persume when the body is gone yet there is a sweetnesse remaining behind which is gratefull to all such as Converse with it so the Preacher being dead the Sermons yet live the fruit remains when the Tree is felled That this is Preaching is most evident because these teach the truth of Doctrine and these perswade to Godlinesse Again it is preâ—ching and he preâ—cheth who using others words and matter in the Pulpit perswades the Auditory either to Christian faith or manners this is preaching and for my part I conceive the saying or reading a Godly Homily to be preaching and more usefull than those vain Sermons which Trivial Presbyters and proud men utter even in pulpits with you in London I call them proud bacause many take upon them to preach who scarce ever did read a Body of Divinity nor are able to ballance the Doctrine they deliver by the Analogy of Faith or if they could do it by leasure and study take not time to do it being alwayes preaching but never learning these men if they were humble would content themselves either with such Sermons as are penn'd by the Church to be read or got without book or with such excellent Sermons which St. Chrysostome Bazil Gregory or the like made as the whole Church of the Muscovites do for by that means both the people should be instructed in the fundamentals of Faith and Life and they secured from that fearfull presumption of undertaking to teach being not taught and that vanity of being unestablished in the Faith and being carryed about with winds of Doctrine and that other pride of seeking their own vain-glory truly these thoughts have often made me startle when I go about to study a Sermon and not daâ—e to adventure on any thing which I have not carefully Considered on To repeat anothers Homily or Sermon is preaching it is teaching the people the Gospel of Christ for it is not material who penn'd it so the Message of God be delivered and because Nihil dictum quod non fuit dictum prius I know not why men should be so squeamish of it But I will stoop one degree lower since Preaching is Evangelizing and that is teaching the Gospels who can say that reading the Scripture in a known Tongue is not preaching which teacheth the people out of Scripture all that they ought to know concerning their Souls Good Let no man trouble this Discourse with St.
of essentially true Baptism to admit men into the Church but they have a Doctrine essentially true of repentance to let men out of it and I am confident that those men which so die with their repentance and contrition for sins and a desire of a new life and a trust in Christ that he hath satisfied for their sins and have no wilfull errors but their other errors are such as are invincible and upon that ground beg with David the Lord to forgive them their secret sins I say such a soul shall be saved notwithstanding multitudes of errors both in belief and practice And this Doctrine is taught in the Church of Rome although mixed with many errors for which yet they have many such seeming reasons as to such who are not allowed to converse with men or read Books of another belief may be sufficient to excuse them at the last day So that although the errors taught in the Church of Rome are not safe yet the fundamentals taught among them annexed to that Doctrine of repentance may be accepted by Almighty God according to his Covenant in Jesus Christ to their salvation This Controversie hath been most learnedly handled by Chillingworth and others I let it pass therefore and will examine his Major which is extreamly far from truth Where all the members are true members there the Church is a true Church This Proposition is false all the members of a dog are true members all the members of a man are true members but there is no true Church where that Turk is or where that dog is Thus as he sets it down it is grosly false nor can I adde any one term to mend it the likeliest I can may be this That Church where every member is a true member that Church is a true Church But yet this is false according to themselves for a Church as we dispute of it is totum Integrale under that notion we conceive it to have members but many times there may be many hands and many feet which stick together and yet do not make a true totum Integrale which consists of a perfect body with all its severall parts and yet these are true parts of their severall bodies these hands of Richard those of William so there may be divers Lay-men Congregated or divers Pastors which are severally each of them true members perhaps of other Congregations yet in that body make not up a true Church which consists of all parts Pastors Teachers c. Let me adde one term more In that Church where all the members are true members of it there that Church is a true Church This is false likewise for in a representative Officer each member is a true member of him of a false or counterfeit King each member is a true member of him but he is not a true Officer or true King and for him to urge that he who is a false Officer is no Officer and that Congregation which is not a true Church is no Church then he by making these members of the Church of Rome and calling it a Church of Rome makes it a true Church himself So that either this Proposition means nothing or it is absolutely false This I speak to shew that although the Conclusion which he conceives of an undeniable evidence were true as I have proved it false yet it would in no means be deduced from that Major no not with the addition of two or three the most assisting terms I could adde to it and so I come to his fourth Argument which is thus framed SECT XI His fourth Argument answered THat which is a Seal of the Covenant and our Incorporation into the Church visible that cannot be the form of it At primum verum Ergo. I put down his very words which forceth me to adde his Minor But Baptism is the Seal c. Ergo Baptism is not the form This Proposition he proves thus Because the Seal comes after the thing sealed but the form goes before These things are so grosly delivered and so without all illustration that it is hard to speak to it for this is all he speaks in that place to this business what he addes against Mr. Rutherford I am nothing concerned in nor do I know what Mr. Rutherford replyes to this nor can conceive it by him In a word I deny his Major That say I which is the Seal may be the form of the Covenant in such cases where the Seal is made an essentiall part of it as in such deeds where Sealing is necessary as in Law where signing sealing and delivering altogether make the form of that Covenant where they are so required and Baptism is all these so that if he had said that which is a Seal alone cannot make the form I would have denyed his Minor and have said that Baptism is not a bare Sign as he will and doth confess but signing and delivering on both sides Now to illustrate this Proposition in such cases such Seals as I have described are the form of those Covenants Consider that the form of every thing is that which gives it ability to work that which is its proper work this doth signing sealing and delivering do every Deed is like a dead body before but when sealed it receives a soul and is able to work which it could not do before Again the form of every thing is the last addition to it that which he speaks in his proof that a form goes before the thing sealed or rather informed or constituted and a Seal comes after is very vain and weak for it is true as it being a constituting principle and a cause of that it produceth it is therefore as the Logicians speak prius naturâ non effectu before it in nature not in time The Sun is in nature before its light because its light proceeds out of it fire before heat yet they are simul tempore children of the same birth and one cannot be without both are The soul of man is before a man in nature because it is a constituting cause yet by them that hold it created Creando infunditur infundendo creatur and they that hold it ex Traduce give it no prae-existence in time to the man and what he sayes of a Seal it comes after in such cases where Seals are essentiall they are before the Seal comes and like a soul put into a body it gives it ability to work and in that state is precedent in nature So that you see Seals in such Deeds as well as forms are before the vivacity of a Covenant in nature though both are simul in time and therefore such Seals may be forms and indeed are forms as is before exprest being that which gives the Covenant sealed its form and power to work and likewise the last thing which comes to actuate that thing in which it is but because that when the Seal is gone yet the form of the Covenant remains and forms having permanent
A TREATISE Of the Nature of a MINISTER In all its Offices To which is annexed an Answer to Doctor Forbes concerning the necessity of Bishops to Ordain Which is an Answer to a Question proposed in these late unhappy times to the Author What is a Minister LONDON Printed by Thomas Ratcliffe for the Author and are to be sold by Edward Man at the sign of the Swan in the Strand near York-House 1670. To my ever most dear and now only Brother Francis Lucy Esq My most dear Brother I Send you here no new Present but such as you have been long acquainted with and did first by sending me the Question in the Title occasion my Writing and what I remember St. Basil saith in his Epistle ad Amphilochium in putting the Question you taught me For although a studious man cannot but read of these things here discussed yet I am confident they had never by me been digested into Method and by that been so conclusive to mine own and other mens judgments without your satisfaction had provoked it Indeed in those sad times when this was writ there was a rebellion against virtue it self and mens friendship was extirpate Root and Branch For the communication of friends scatter'd about the Kingdome was broken by the intercepting yea the betraying of Letters to the Writers prejudice which I felt but yet we kept an intercourse by that dumb mans language of inviting as oft as we could with safety and communicated our thoughts by Letters when we could not personally meet You were tyed to live in London by a necessary duty you had to a very near and dear friend of ours who was committed to your care I at a parochial charg to attend my flock so long as I could in that time How were my thoughts perplexed for you when those accursed Oaths for which with their dependencies I know the Land ought to mourn or else I fear will suffer more flew about fearing by some surprise you might be ensnared to act that which your soul abhorred I was often satisfied by letters of your freedom yea sometimes by the questions you sent me about these inquiries which were then started As my fears were great before so my joy in your integrity was high afterwards as my admiration how it could be But do you praise God daily for that whose Providence invisibly looked over and protected you from those evils And trust in him who will always preserve you loving and fearing him Amongst others this was one question you enticed me to write about which at such leasure as I could steal from Domestique troubles I answered in a treatise You writ to me to Print it I knew not nor could remember any such thing which I medled with when I came to London you shew'd it me I knew my good freind Mr. Thomas Otwayes hand who took the pains to transcribe it for me read it and knew mine own Notions some of them and so gave way to the Press If there be any thing which adds to the common Notions of Scholars let the Reader thank you who were the occasion and informer of my studies in it and not so only but a preserver of it In the first you were a Father In the second a Foster to it and by this other men may take notice of our mutual kindnesses and wherein our friendship did consist in those times When men could scarce know how to live our thoughts were imploy'd about thinking how to live for ever Farewel God bless you you is the hearty Prayer of him who is not more truly your brother than Most dear Brother Your Most Real and Hearty Servant WILLIAM St DAVID'S To the Reader Reader THere are some things which I thought fit to acquaint you with first with my self who am here stiled a Bishop and so may be mistrusted to speak as a man biassed in the cause writing for my self and our Order but although I am one yet when this was writ I was none but a Presbyter only and never thought to be a Bishop or to see one in England nor could unless I could have foreseen such a miraculous deliverance as it pleased God to give the King for which his Name ought always to be magnified so that the writer should not prejudice the Cause being then impartial The next thing is concerning my medling with Mr. Thomas Hooker of New England in this controversy which I cannot call to mind by what reason But this I remember that there was a Clergy-man of mine acquaintance who warping that way highly commended that Author and had some Conference with me about his Book and it was much honoured by a friend of mine in London who occasioned my buying of it an ingenious man he was with a very Logical and Methodical Head but so overcome with his own opinions that even opposite expressions appear to him as if they were for him as will appear in perusing the Treatise My way of writing was to follow my businesses as they lay before me not consining my self to any others Method who had treated of such things Many times you may find me writing the same things which twenty before me have done Aliter non sit Avitaliber it must needs be so but sometimes again you may be rewarded with such notions as are not ordinary without which a Book is but repetition but in all you shall find mine own manner of expressions which may possibly meet with some understanding more agreeingly than others have done and so may be profitable to the quieting of different judgments the greatest and most Noble work of any mans industry and if I have done it but in part I am â—atisfied and God should be glorified which is all the endeavour of your Brother in Christ Jesus WILLIAM St. DAVID'S An Answer to a Question proposed in these late unhappy times to the Author What is a Minister CHAPTER I. What the word Minister signifies IN this Question first we must clear the Quid Nominis and then discourse of the Essence of it First in the Greek this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its own genuine signification is properly rendered some Serving work or Industrious serving so Luke 10. 40. Martha was cumbred with much sâ—rving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there rendred serving The places which would illustrate this truth might be exceeding many but as needlesse I let them passe from hence it comes that sometimes this word is used in the New Testament for such Service as is done about Spiritual things by such as are destined to that work so Saint Paul 2 Cor. 3. 7 8. If the Ministration of Death was glorious how shall not the Ministration of the Spirit be rather glorious and so likewise in the 9. verse In all which is signified under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Negotiation that Spiritual Officers perform for the Spiritual good of men Again it is used for a particular Office which was allotted to the
Service without Compulsion and since he was to leave the World himself he took Order with his Servants to Act as if he were present and Negotiate the great Work of Salvation of Souls by a Delegate power from him Therefore in the 16th of St. Mark v. 14. you may observe that he appeared to the Eleven that is to the Eleven Apostles for one of them Judas had apostatized and had hanged himself and in the 15th verse he gave them Commission Go ye into all the World and preach the Gospel to every Creà ture that is to every Creature that is Capable of it c. there was their Commission The same Story is thought by many to be a little more fully described by St. John Chap. 20. 21. after he had appeared to them as before he said Peace be unto you as my Father sent me so send I you and then he breathed on them the Holy Ghost Mark this phrase As my Father sent me It is a particular phrase not used elsewhere and therefore intimates some extraordinary matter God had sent many men before but never any besides Christ with the fulnesse of Authority as it is described Mat. 28. 18. All power is given me in Heaven and Earth All power was never given to any before I send you therefore with all power as my Father sent me So the power then of Giving powers to others which was never given before but to my self and therefore in that place of St. Matthew before cited in the last verse too I am with you to the end of the World with you teaching baptizing giving Orders to others for that is mightily enforced out of the word Sicut as my Father sent me and indeed else he could not be with them in their persons to the end of the World but in their Succession by which means he might well be said to be with them to the Worlds end Having now touched upon these places I will Collect this here was in the 28 of Matthew vers 19. Baptism Instituted Matter and Form In the Name of the Father of the Son and of the Holy Ghost which we read not prescribed before we see the Officers appointed these Eleven in their personal bodies or succession wee see their Diocesse enlarged preach to all Nations and as preaching so baptizing as large they go together we see the Subjects of their Sermons enlarged before Christs Death When they had to do with the Jews only it was the Kingdom of God is at hand Now it is to observe all things that I have commanded you So that then we see first before our Saviours Death two sorts of Officers Apostles Disples their Office at the first limited to preaching and that to the Israelites that they did baptize we are assured but not in what Form nor by what Commission untill after our Saviours Death then we have seen the Holy Communion Instituted just before his Death in Matter and Form and Commissioners appointed to Celebrate it to wit the Apostles we see after his Death a full and Absolute Commission granted to these persons to whom the Communion was committed to do all things Baptise preach celebrate forgive Sins to choose and send forth others and for ought I can collect in this Story the whole Ministerial power invested in them But because something may be objected against this which hath been delivered which I take to be the foundation of what shall follow I will clear those objections which seem most troublesom to me and so proceed to shew how the Apostles managed this Stewardship committed to them SECT II. Whether the power of preaching was given only to the Apostles FIrst It may be questioned whether the power of preaching was given to the Apostles and them only To understand this we must look back and remember that the Seventy likewise were sent but that was to the Israelites only their Commission extended no farther before our Saviours Death and after his Death we find no Commission given but to the Apostles and what Authority they or any else could have to preach the Gospel it must be from them let no man trouble this or any other part of my discourse with that frivolous Objection which is often intruded into these Controversies We read not that these or these men that these Presbyters received new Commissions from the Apostles and yet find them preaching for Answer once for many other times in which it may be needfull it was impossible that the Acts or Epistles could keep a Register of all that were ordained by the Apostles or Bishops in their Age it is enough for us to know that all power for these things was given to the Apostles and we may reasonably think that of these 70. which were chosen by our Saviour such as proved worthy should be Commissioned by the Apostles and such as were unworthy as some were should be suspended ab Officio but for these particular Registers and how and when each man was is not apparent nor to be expected Well then now it seems the Apostles had all the power of preaching none others being sent in this Embassy to the World but themselves But could none else preach not gifted men Consider these men never any so Extraordinarily gifted as these were yet see as I observed they preached not without an outward Calling by Christ nor then untill he sent them Again it is observable that by his outward Word he directed their Doctrine to the Jews that they should preach the Kingdom of God was at hand and to the Gentiles Mat. 28. 20. Teaching them to observe all things whatsoever I have Commanded you So then Christ had given them Command before what they should preach I do not find no not in these yet any inspired Sermon but upon Direction and although these men had no doubt the most immediate Call that ever any had and the most extraordinary Gifts in the most extraordinary way yet for to enable them for their preaching they had Conversation with Christ which doth the most resemble the most Industrious life of Studious Scholars which in Books Converse with God as possibly a thing can do so that in that time in the time of our Saviours Life and untill his Ascention we can find no place for inward Calling without an outward nor an outward execution without means to enable them for this great Ministry of preaching but throughout a most Methodical Course SECT III. Whether these and these only were Commissioned for Baptism THE next thing to be looked upon is Whether these and these onely had the power of baptizing No doubt we may say of this that they had the Duty only none other obliged to either but they and when I have named the Duty I think I may justly adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The right and Authority will go along for it seems to be a branch and a main one of that Great Commission Mat. 28. and without doubt a great piece of the Power of