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Of schism. Parochial congregations in England, and ordination by imposition of hands. Wherein Dr. Owen's discovery of the true nature of schism is briefly and friendly examined, together with Mr. Noyes of New England his arguments against imposition of hands in ordination. / By Giles Firmin, sometime of new England, now pastor of the Church at Shalford in Essex.
Firmin, Giles, 1614-1697.
Wing F958; Thomason E1819_1; ESTC R209761
make Baptisme it selfe together with the doctrine which it holds forth a distinct principle and the doctrine of Imposition together with the Administration of it in Ordination another distinct principle to what principle shall we refer the Lord's Supper If I mistake Mr. N. in what he would have I must craye pardon I wish he had been more clear but as I understand him so I answer The Lord's Supper being of the same nature with Baptism a signe to represent a seale to confirm an instrument to convey c. as say our old Catechisms well may it be referred to Baptisme As for Baptisme it being 1. An Ordinance so long practised before by John 2. The initiating Sacrament 3. Answering all those Baptismes the Hebrews knew well 4. At this time greatly esteemed and practised 5. The spirit fore-seeing our times wherein that Ordinance would be slighted and cast out as now it is no wonder though this be expresly set down to which the other is fitly referred If the Lord's Supper be referred to Baptisme as there is reason why it should and the Ministry which will include Preaching and Discipline be understood in Imposition of hands then we may have in these few heads the summe of those Doctrines which are necessary to salvation and a visible Church in the Ordinances and Officers held forth His tenth Interpreters apply this to confirmation not all I named some before that are of another opinion But if we should lose this Text yet we have not lost our cause His third Argument I answered first His fourth is also as good as answered this it is If we must remove Imposition from converts from prayers for the sick if from any why not all the extraordinary gift ceaseth in respect of Ordination as well as in respect of other Administrations The strength of the Argument lying upon the extraordinary gift this is answered before Then he meets with an Objection It may be a sacred sign in Ordination to signifie the consecration of a person to administer holy things or if he had pleased to have added to shew the Designation the Separation the Appointing of this person to his office As the Congregation saw Joshua and knew him appointed to his office when Moses imposed hands and charged him To this he answers 1. It was not of this use in the consecration of Priests and Levites A. Why not he should have told us of what use it was not to confer extraordinary gifts I am sure Omitting what might be said let Peter Martyr speak for the rest of our Divines Loc. Com. de Voca administ He reciting the several rites of the old consecration both of Priests and Levites saith Haec externa ratio eo valuit ut populus intelligeret eos esse jam ministros sibi designatos a Deo sublatis autem istis umbris nobis nihil relinquitur nisi Impositio manuum Thus also Zanc. 4. praec p. 785. 2. He saith It is not of this use in Ordination of Deacons A. I shall only give him Mr. Hooker's words Sur. Chu p. 3. p. 9. The Lord Christ in his Infinite wisedome and Kingly care conceived it necessary for the honour of the place and execution of the work of a Deacon to appoint choise men solemn Ordination to Authorize them to the work If a Deacon be only the Treasurer of the Church he had need be designed and authorized to it but Mr. Noyes who writeth against ruling Elders giving all their work to the Deacon p. 23. had more cause to allow of it Let him shew us Deacons in Scripture ordained without Imposition of hands FINIS Errata PAge 3. line 16. read review p. 13. l. 7. r. Christ p. 14. l. 2. r. if p. 16. in the Syriack word put Tau in the place of Ae. p. 21. l. 17. r. Ordinance p. 22. l. 31. r. Musculus p. 38. l. 17. r. 1. p. 39. l. 19. r. Congregation p. 49. l. 10. r. from being p. 51. l. 6. r. me p. 52. l. 15. after have r. judged this p. 63. l. 2. r. ãâã ãâã ãâã ãâã ãâã p. 79. The Arabick words have neither the Vowels nor Orthographical notes placed right the words should be wasamou lahom with elif quiescens placed after Sin p. 80. l. 12. ãâã ãâã ãâã ãâã ãâã p. 92. l. 34. r. others p. 93. l. 20. r. think p. 102. l. 30. r. committing p. 103. l. 1. r. 1. Titus p. 114. l. 24. r. communem p. 121. l. 8. r. ecclesiae p. 130. l. 19. r. words p. 138. l. 24. after had r. no. Some few other faults in the Greek and pointing but the judicious Reader will soon correct them THe Admission of persons baptized in their infancy without due Tryal of their Faith growth in Christ when grown in years to a full participation of all Church-Privileges Ordinances hath caused great confusion in the Administration of holy things And therefore I conceive the Learned Author of this Elaborate exercitation hath deserved well of the Churches by clearing the way of those Admissions from Scripture-grounds and the concurrent Testimonies of many both Antient and Modern writers As also by discovering and removing those Popish additions and pollutions which by several steps and degrees have crept into it And if what he hath offered in this Essay come not up to the Judgement and Practice of the best constituted Churches yet this ingenuous and pious overture holds out more than most Churches have hitherto attained and may provoke the zeal of many to hold out what they have attained as more commodious for and perfective of the much-desired and longed-for restauration of the Churches to their privitive purity both in separating the pretious from the vile and in uniting the pretious into a more beautiful and beneficial Order among themselves These considerations have confirmed me in giving not only License to the publishing but thanks to the Publisher of this discourse of Confirmation Joseph Caryl The 24th of the 6th Moneth 1657.