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-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
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.
and so pass on first then that our Saviour did institute many holy offices in themselves you may say even his Sacraments so as there may be divers Ceremonies according to the prudence of divers Churches is appâ—rent for let us consider Baptisme the matter as it is positively set down in the Institution is water this must not be altered and that which is called the form which is the words by which this Baptisme is administred are in part set down it must be In the name of the Father the Son and the Holy Ghost but now whether it should be I Baptize thee as the Latine Church or let the Servant of God be Baptized or he is Baptized which are severally used in other Churches is not determined by our Saviour and the words of either do fully express the meaning of Baptisme so that neither doth the Latine Church re-baptize those who are Baptized by the Graeciâ—ns nor the Graecians such as are Baptized by the Latines although both are bitter enough one against another so that you may see there may be variation in the administration of these duties in their Circumstances where there is a Communion in the Substance and truly for my part I think in such a man who lives in either of these Churches it would be a Schismatical Act for any of them to vary from that usage which is in the Churches wherein he lives for although these things are indifferent in themâ—elves yet when they are determined in the Greeâ— Euthology and the Roman Rituals they are not indifferent to them which live amongst them in their several Churches but a varying from the Church wherein they live makes a breach of Charity and violates the Band of peace SECT III. Another Precognitum explained ANother Introduction may be that whatsoever is instituted by Scripture in any of these holy performances whether as form or matter must not be altered nor can lawfully by any man for since the blessing which is bestowed is onely Gods gift and Man is only ministerial in it he must act according to that Method whicâ— God hath prescribed and that only having his Covenant can bring the blessing SECT IV. Another Observation expounded ANother note may be that Additions explicatory so they are certainly such and are not intruded for essentials do not destroy the notion of that which they explain it is necessary for otherwise why should men expound the Scriptures in Sermons or otherwise yea our Saviour expounded his own Parables and after his exposition to his Disciples we write further Comments our selves but that there is in none of these an alteration but a dilatation of the conceit of them these things being premitted I shal return where I left at Tanner and the Roman pontiâ—ical SECT V. Many mistakes about Ceremonies in the Church of Rome IT is an apparent truth that the Church of Rome doth very ofâ— clog Divine duties with so many Ceremonies and its mischief is frequent in that mischance that even their learned writers do in a little time grow o such mistakes as to think that some of those which are Ecclesiastical Ceremonies only instituted by the authority of the Church to be the essentials and that which is essential to be but accidents this particular business I have in hand will demonstrate this conclusion SECT VI. It is an Error to think that the Anointing the Bishops Hand is a necessary Essential THe third Ceremony by Tanner out of the pontiâ—ical is the Anointing of the Bishops hand which is to be Consecrated in these words ungantur manus istae oleo Consecrato that is when he Anoints his hands he saith let these hands be anointed with holy oyl And Francis Silvius I must say truly a learned man and most perspicuous writer in his fortieth Quest. upon the supplement of Thomas Art 5. in resp ad 8 m. saith that the essential Consecration of a Bishop consists in this unction and the words pronounced with it for the Church of Rome calls the oâ—tward sign the matter and the words the form and this to be it he proves by a very strong Argument against the Romanist because in the whole frame of Ordination the Bishop Consecrated is calâ—ed in the pontiâ—ical untill then Bishop Elect only But then absolutely Bishop from that time and his Argument is as weakly answered by Tanner where before quoted that Neque obstat quod in pontisicali ordinandus Episcopus post unctionem primum vocatur Consecratus antea vero solum Electus id â—nim ad scriptorem Rubrici modum lâ—quendi pertinent plus non significat quam ante unctionem nondum esse plene Consecratum That is that the Language of the Pontiâ—ical ought to be attributed to the writer of the Rubrick and that there is no more imported in it but that before the Unction he is not fully Bishop Truly I think Silvius doth desire no more but if men can shift off such grave and weighty observations with saying it was a fault in the Writer or Printer there can no authority be produced but may be so answered But he is more to blâ—me who transcribed it false but why hath it not been amended and that fault corrected The truth is the Pontiâ—ical it self is to blame there is no such thing in that much more antient Pontiâ—icâ—i I mean the fourth Councel of Carthage Canon 2. I will put down tâ—e words because I am likely to make use of them hereafter the words are these Episcopus quum ordinatur duo Episcopi ponant teneant Evangeliorum codicem super caput cervicem ejus uno fundente benedictionem reliqui omnes Episcopi qui adsunt manibus suis caput ejus tangant That is a Bishop when he is ordained two Bishops shall put and hold the Book of the Gospel over his head and neck and one giving him the blessing the other Bishops shall put and hold the Book of the Gospel over his head and neck and one giving him the blessing the other â—ishops which are present shall touch his head with their hands here is not any word of anointing and therefore according to this Canon neither of these Unctions I mean head and hand are necessary for although the Canon may name somethings which are not necessary yet it is not to be imagined that it should leave out any thing which is necessary SECT VII Another Error concerning the Book confuted THere is therefore another opinion which has gained great Reputation with many Schoolmen and that is of some who place the essentials of a Bishops Ordination in the first â—eremony named in the Pontifical and that is the same with that of the Councel of Carthage to wit the putting the Book upon the Head of the Consecrated Bishop and the laying on of Hands and the Benediction this certainly is most conform to that Canon of Carthage but as I said before as it is not reasonable to think that these Canons should omit any essential thing
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