Instit l. 4. cap. 3. Sect. 16. yet no precept So as though it may bee done yet there is no necessity that it should bee so Answ 1. Suppose it that wee have not yet as Calvin concludes inasmuch as wee finde it in such constant use among the Apostles and their next successors their so exact observing of it may well bee instead of a Precept unto us 2. But secondly if wee have not an express precept for it yet an implicite one wee have which is tantamount what else meaneth that of Paul to Timothy where hee chargeth him not to lay on hands suddenly on any man 1 Tim. 50.22 surely that Caution implyeth an injunction whilest he prohibits the manner hee requireth the thing whilest hee forbids him to lay on hands suddenly hee intimates it as his duty to do it regularly Obj. But it may bee said However this was then used yet there is no necessity it should now bee continued in as much as this Gâ—â—â—â—ny hath lost the vertue which then it had Even as it is with â—utream unction the annointing of the sick it was then practised with an Apostolical warrant Jam. 5.14 but having since lost that efficacy which then it had it hath from those times been laid aside A. But so hath not Imposition of hands in Ordination which that ever it was miraculous wee read not however not the laying on of the hands of the Presbytery The same use which then it had it still retaineth and so as it hath been so still it ought to bee continued in the Church But I come not here to dispute this point Vide jus divinum Ministerii Evangelici Part 1. Cap. 12. and M. Laz. Seamans Answer to Chillenden Hoe postremô habendum est non universam multitudinem manuâ— impoâ—uisse saiâ— manistris sed solos Pastores Calv. Instit ubi supra which hath been sufficiently done by the pens of others of late times Passe wee on In the third place As hands are to bee imposed in Ordination so see what or whose hands Not the Peoples They indeed may with some colour lay claim to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not so to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a lifting up of their hands as the manner anciently was in the electing or approving of their Ministers but not a laying on their hands in ordaining them Surely as this findes no warrant from scripture so neither is it consonant to Religion or right reason that they who are not invested with any such power themselves should derive it unto others so giving that which they have not whether formally or vertually And if so what needed Paul to have left Titus in Crete to ordain Elders in every City which he did Tit. 1.5 if the people might have done it Surely this must be the Presbyters work 4 And that not of one single Presbyter however qualified however dignified Scripture speaking of this Imposition it still speaketh of hands in the plural number not singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text The laying on of hands And that not of one single person but more not of one Presbyter but of the Presbytery Thus was Timothy here ordained Obj. But here a stone lyeth in my way which must bee removed was not Timothy ordained by Pauls hands and his alone The Text is expresse 2 Tim. 1.6 where giving him the like charge concerning this gift hee minds him that hee hath received it by the putting on of his hands How then by the hands of the Presbytery Answ To this it is answered by some that the Gift there spoken of is not the same with this in the Text but some miraculous gift So Diodate conceives of it Diodate in 2 Tim. 1.6 It should seem saith he that by the Imposition of Saint Pauls hands Timothy received the miraculous gifts and by the Imposition of the Colledge of Elders hands hee was installed in the Ministery But in as much as wee do not finde either from Scripture or any sure record of Antiquity that Timothy had any such miraculous gifts therefore wee wave that conjecture 2 More probably and genuinely it is conceived by others and that by the generality of Expositors that Paul and the Presbytery did joyn in the same Ordination in ordaining Timothy to his Ministerial office they laid on hands together Nullus est dubitandi locus quin Timotheus a seniorum collegio electus fuerit qui toti Collegio praeesset Cameron Praelect in Mat. 18. 15 Onely hee as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader and fore-man in that service which well hee might bee being an extraordinary person they joyning with him as ordinary officers Thus did Timothy and Titus afterwards ordaine not alone but with others onely themselves being as leaders in the work A pattern which was afterwards followed by the Church Ex Dei ordinatione perpetua necesse fuit est erit ut in Presbyterio quispiam loco dignitate Primuâ— actioni gubernandae presit Beza de Ministr Evang. Grad Cap. 23. Tales Episcopos divinitus quasi ipsiâ—s Christi voce constitutós absit ut unquam simus inficianti Idem ibid. Cap. 21. which in her ordinations was wont to have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Primus Presbyter one first to whom after ages appropriated the name of a Bishop which in the Apostles time was alike common to all Presbyters who for orders sake lead the way having the first hand in services of this nature So as these two may well stand together Timothy was ordained by the laying on of Pauls hands and yet by the hands of the Presbytery Quest But here falls in a question which some may think to bee pinching to us who are here met together about this service this day Where there is not the same order observed is the ordination valid May the Presbytery without such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Bishop lay on hands Answ In Answer to this I shall not much regard either what they of the Church of Rome or any over-heated spirits among our selves have determined who in the want of this order make a nullity of the Ordinance pronounce the ordination invalid and void by which harsh censure of theirs what do they but most uncharitably and even unchristianly degrade though not all yet the greatest and most considerable part of the Ministers of Christ in the reformed Churches throughout the world making them no Ministers and so unchurching their Churches Leaving them As for the more moderate spirits among our selves with whom I desire onely to deal and for whose sakes it is that I speak what I do how ever they look upon this as the more regular way more agreeable to the practice of Antiquity and the Scripture pattern yet they freely yeild it that where this is not to bee had where either there are no such Bishops or those not fit or not willing to ordain any but of their own faction themselves being not Orthodox
they are known This is one of the characters that the Apostle giveth of a Bishop a Gospel Minister 1 Tim. 3.7 Hee must bee one that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Testimonial a good report yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are without without the Church no members of it much more of them that are within such must the conversation of a meet Candidate bee not onely unblameable but laudable And withall hee ought to be such a one as upon whom a humane and conjectural prophesy hath passed one whom others look upon for his parts and gifts as a hopeful instrument of doing service in the Church of God 2 And besides this humane let them look for somewhat of a divine Testimony though not in an extraordinary way as Timothy had that is not now to bee expected yet in an ordinary that they be such persons as in whom in the judgement of a well regulated charity they themselves may see somewhat of God of his grace and spirit sanctifying of them and so fitting them for this so weighty a service And now these two concurring they may comfortably go on in ordaining and setting apart such a one thereunto which how it is to bee done the next clause will inform you With the laying on of the hands of the Presbytery Where again wee must make further enquiry what is here meant by the Presbytery what by Laying on of the hands of the Presbytery Quest 1. For the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereby some would understand the office of a Presbyter So Erasmus here transsates it Authoritate sacerdotis To which sense I finde what I wonder at Mr. Calvin here not wholly averse yea Omuibus expensis diversum sensum non male quadrare fateor ut sit nomen officii Calvin ad Text. Quod de Impositione manuum Presbyterii dicitur non it a accipio quasi Paulus de seniorum collegi◠loquatur sed hoc nomine Ordinationem ipsam intelligo Calvin Instit lib. 4. Cap. 3. Sect. 16. Cameron Praelect in Mat. 18.15 elsewhere wholly for it but by the favour of so judicious an Expositor then whom I know none more we may take notice first that the word here used is never taken in scripture in this sense Neither can it well bear it True indeed as the learned Cameron notes upon it were it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might be so construed Presbyteratus the office or dignity of a Presbyter but not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And secondly If the word would bear it yet the scope of the place will not For should we so read it with the laying on of the hands of the office or dignity of a Presbyter I must professe with the same Authour I should not know what sense to make of it And therefore letting that passe enquire we how this word is elsewhere used That wee may soon see there being but two other Texts where it is to bee found The one Luke 22.66 where wee read of the Elders of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other Act. 22.5 where wee meet with the estate of the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In both places thereby meaning the great Councel of the Sanhedrim a Colledge or company of officers to whom the Government of the Church was committed Here is the Original both of the name and thing from whence it was derived as most other things concerning Ecclesiastical Government were unto the Christian Church which in like manner had its Presbyteries Societies and Companies of Church officers to whom the Government of the Church was in like manner committed And in this sense without question are wee to look upon the word here in the text as denoting Caetum seu Collegium Presbyterorum a Company of Presbyters Herein the generality of Expositors both Ancient and Modern Presbyterium qui hic collectivum nomen esse putant pro Collegio Presbyterorum positum recte sentiunt meo judicio Calvin ad Text. both Protestant and Romish do fully accord Mr. Calvin also among the rest upon second thoughts yeilding his free assent thereunto Quest Only the question remains what kinde of Presbyters were these Answ To this shall wee give the Doctors of the Church of Rome leave to return the Answer most of them will roundly tell us that they were Bishops Bishops as distinct from Presbyters wherein they plead the consent of some of the Ancients Such was the office say they to which Timothy was ordained not of a Presbyter but of a Bishop Now it was never the custome for Presbyters to ordain Bishops No The lesse is blessed of the better the greater faith the Apostle speaking of the Priestly office Heb. 7.7 Not the greater of the lesse Presbyters are ordained by Bishops not Bishops by Presbyters And herein we finde them seconded by some of our own of late times who contend that the office to which Timothy was ordained was the office of a Bishop an Arch-Bishop a Metropolitane And consequently the Presbytery here spoken of must bee a company of Bishops at least not of ordinary Presbyters In pursuit whereof some there are who spare not to affirm that in Pauls time there was no such order in the Church No Presbyters properly so called True indeed in a large sense say they the Apostles some of them sometimes stile themselves so as Peter and John who write themselves Presbyters 1 Pet. 5.1 2 Epist Joh. 1. and 3. Epist 1. But strictly and properly there was then none of this order None at least till St. Johns time the last of the Apostles Then indeed say they was this order introduced as a middle office betwixt Bishops and Deacons But before that there were no other ordinary offices in the Church but these two taking the word Bishops in a strict acception and consequently the Presbytery here spoken of could bee no other So high are some flowne in these distracted times being as they say of some Meteors set on fire by an Antiperistasis But as for this opinion as it is but novel newly hatched and singular so I suppose it is not like to be long lived it being such as the best friends to Episcopacy which the moderate party are I presume will not bee willing to own Neither indeed is there any reason they should in as much as it runnes so directly crosse as to clear evidence of Scripture so to the general if not universal consent of all divines both Ancient and Modern who look upon the office of a Presbyter as in Order and Time precedent to that of a Bishop Yea so necessarily preceding it that who ever shall be ordained a Bishop per saltum not having first a Presbyter they pronounce his Ordination invalid a meer nullity So it is agreed both by Protestants Papists Yea by the moderate on both these parts it is also yeilded that Presbyiery is the highest order of ordinary Gospel ministery Episcopacy not being a different Order from it but onely
THE Sacred Ordinance OF ORDINATION By Imposition of the Hands of the PRESBYTERY As it was lately held forth in a Sermon Preached at the solemn Ordination of Ministers in the City of Norwich June 11. 1656. By John Brinsley Minister of the Gospel at Great Yarmouth VVhereunto is also affixed the Word of Exhortation given to the Persons then and there Ordained being usefull to all others of the same Tribe By Nic. Ganning B. D. Minister of the Gospel at Barnham-Broom LONDON Printed by Rob. Ibbitson for Tho. Newberry at the Sign of the three Lyons in Cornhill 1656. To the deservedly honoured the faithful Dispensers of the Mysteries of Christ in the County of Norfolk Especially such as were Assistant or present at the late solemn Ordination of Ministers in the City of Norwich June 11. 1656. Much esteemed in the Lord WHat was lately at the request of some of you Preached is now with some small Additaments upon the like score Published Wherein you have a breif account of a Gospel-Ordinance a leading and take it in a qualified sense a Fundamental Ordinance upon which all other publick Ordinances as to the right manner of dispensing them have a dependance Touching which we may say that it is no small comfort to us and wee presume the like to you that so many so fitted and qualified for the work of the Ministery have in these dissolute and discouraging times appeared willing to put themselves 〈◊〉 it 〈◊〉 that in Gods way A hopeful intimation that God hath yet a gracious purpose towards this poor Church of his that hee hath a Harvest yet to bee gathered in this field whereunto hee is pleased to send forth such a succession of Labourers Hereunto you have also at the same intreatie affixed the latter service of that day the word of Exhortation which giveth the like account of what is required at the hands of such servants of the Lord as are thus dedicated unto him and so fitly serving as an Applicatory supplement to the aforesaid Doctrin May both these conduce to the furthering of that good work for which they were and now are intended wee have what wee aimed at and shall 〈◊〉 that God who maketh us in the least degree Instrumental in any service to him and his Church In the desires and hopes whereof we sit down and rest Your unworthy Brethren and Fellow Labourers in the Lord. J.B. N.G. THE Sacred Ordinance OF ORDINATION BY Imposition of the Hands of the Presbytery As it was lately held forth in a Sermon Preached at the solemn Ordination of Ministers in the City of Norwich June 11. Anno. 1656. By John Brinsley Minister of the Gospel at Great Yarmouth LONDON Printed by Robert Ibbitson for Thomas Newberry at the Sign of the three Lyons in Cornhill over against the Great-Conduit 1656. THE SACRED ORDINANCE OF ORDINATION BY Imposition of the hands of the PRESBYTERY 1 TIM 4.14 Neglect not the Gift that is in thee which was given thee by Prophesy with the laying on of the hands of the Presbytery IN this Text which I have now singled forth as being very suitable to the present Occasion wee have an Apostolical charge directed by Saint Paul to his Son Timothy therein to break in upon the words abruptly we may take notice of two things The Object and the matter The object or thing whereabout this charge is given which in the general is here said to be a Gift the gift that is in thee then more particularly described and set forth by the manner or means of collating and conferring it which is partly Extraordinary partly Ordinary Extraordinary and occasional which was given thee by prophesy Ordinary and Instrumental with the laying on of the hands of the Presbytery The Matter what it is that he here giveth him in charge concerning this gift viz. that hee should not neglect it neglect not the Gift which is in thee which was given thee by Prophesy with the laying on of the hands of the Presbytery These are the particulars which here offer themselves to our consideration which through divine assistance I shall touch upon severally but very briefly rather glancing at each of them than insisting upon any of them I begin with the first the object of this Charge The Gift which is in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift or grace or gift of grace for so the word properly signifieth Quest But what gift what grace Answ For Answer wee may take notice of two sorts of gifts or graces spoken of in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tantum gratiam gratis datam sed etiam gratiam gratum facientem significat C. A. Lapide ad Text. In the Schools commonly known and differenced by those obvious tearms of gratiae gratum facientes gratiae gratis datae which tearms though being exactly scanned they are not so proper but liable to just exception yet in as much as they have been long received and being warily understood they may be safely and profitably retained graces rendring acceptable and graces rendring serviceable The former the graces of sanctification wherewith a man being indued being first justified by the blood of Christ commeth to do that which is acceptable to God the latter graces of edification wherby a man is inabled to do service unto others Now of this latter kind is the gift or grace which here we meet with a gift given unto Timothy for the benefit of others That is agreed upon at all hands Quest But yet the question goeth on what gift was this Answ Here I finde Expositors not agreeed Some understanding it of an extraordinary gift as of Tongues or Miracles which kinde of gifts were in those Primitive times conferred upon divers and that sometimes by Imposition of hands Puto agi de dono linguarum Grotius ad Text as I shall shew you anon And so Grotius as some others before him taken notice of by Aquinas here looketh upon this gift But that Timothy was the owner of any such gift Scripture hath not acquainted us And if hee were yet this cannot so properly bee said to have been conferred upon him by the laying on of the hands of the Presbytery which being but ordinary hands were not so fit for the conveying of extraordinary grace Others and that the generality understand it rather of an ordinary gift yet with some difference Some expounding it of a ministerial gift whereby he was fitted for the work of the ministery to teach and exhort and rebuke c. This say they was the gift which was in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others of the Ministerial Office and Function with the Power and Authority belonging thereunto so divers both antient and modern Now to whether of these two to incline my self I am somewhat dubious And therefore that I may be sure not to misse the sense I shall do what I suppose I safely and fitly may and what Aretius Aretius Loc. Com. de manuum impositione Loc.
a different degree in the same Order a dignity conferred upon some one of the Presbyters and that for orders sake to prevent division and confusion So then leaving these forced senses take wee the word as it sounds understanding by it a Combination or company of Presbyters properly so called ordinary Ministers of the word Pastors and Teachers such as labored in the word and doctrin whether the Ministers of one Church or more a Congregational or Classical Presbytery as they are now distinguished is uncertain M. Beza is for the former nominating the place where Timothy was elected and as hee supposeth ordained Lystris ascitum fuisse constat ex Act. 16.2 c. Beza Gr. Anno. ad Loc. viz. at Lystra and that hee conceives by the Presbyters the Ministers of that Church taking the conjecture from that forecited Text Act. 16.2 whether so or no as it is but conjectural so is it not materiall A company of Presbyters there were which made up this Presbytery And from or rather through their hands did Timothy receive this Gift Sorunnes the Text The Gift which was given thee by Prophesy with the laying on of the Hands of the Presbytery Quest 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands a Rite or Ceremony of very ancient use and that in diverse cases Four or five of which wee meet with in the Old Testament 1 In Benediction and blessing Thus the story tells us Gen. 48.14 how the Patriarch Jacob laid his hands upon the heads of Ephraim and Manasse which hee did for the blessing of them as the 20 verse explains the mystery of it 2 In Oblation in offering sacrifices to God So you finde it Exod. 29. where Aaron and his Sonnes are ordered to lay their hands upon the head of the Bullock which was to bee sacrificed vers 10. and so in like manner upon the two Rams vers 15.19 thereby dedicating and consecrating of them unto God 3 In Attestation in giving evidence against a Capital offender of this you read Lev. 24.14 where the Law for punishing the Blasphemer requires that his accusers should lay their hands upon his head for the confirmation of their Testimony 4. In Resignation Thus wee finde the Children of Israel some chief among them in the name of the rest laying their hands upon the Levites which they did not to ordain them to their office no that was done by Aaron by whom they were offered up unto the Lord as the next verse hath it but that thereby they might declare and testify both their Resignation and Approbation of them how that they did for their parts give up all the carnal and worldly interests which they had in them and did approve of that office which was then to bee conferred upon them 5 In Designation in designing and appointing one to an office Thus Moses designing Joshua to bee his successour hee doth it with this Ceremony by laying on his hands upon him Numb 27.18 Of such use was this Rite under the old Testament from whence it was transferred unto the New where we shall also finde it used in an equal number of Cases First In Benediction Thus our Saviour is said to have blessed those children which were brought unto him by putting his hands on them Mark 10.16 Secondly In Miraculous operations in healing of bodily diseases Thus our Saviour is said to have wrought that cure upon that infirm woman Luk. 13.13 by laying his hands upon her and the like power he gave to his Apostles after his departure as also to some others in those primitive times They shall lay their hands on the sick and they shall recover Mark 16.18 An experiment whereof Ananias made upon Saul who recovered his sight by his laying on his hands upon him Act. 9.17 Thirdly In Extraordinary Collations in conveying of miraculous gifts Thus did Saul also receive the Holy Ghost as it there followeth And the like did many others by laying on of the hands of the Apostles as you finde it in the Chapter foregoing Act. 8. vers 17.18 Fourthly In that Apostolical institution of Confirmation an Ordinance which the Church of God after some foul depravations of it hath now unhappily lost the restoring whereof according to the * Talem maâ— nuum impositionem quae simpliciter loco benedictionis fiâ—t laudo restitutam hodie in purum usum velim Calv. Instit lib. 4. Cap. 19 Primitive pattern is much to be desired as being very useful to the Church and that as at all times so especially in these times whereinto wee are fallen whereof I have * Doctrin and Practice of Paedobatisme p. 76 77 78 79 Printed Anno. 1645. elsewhere given a publick account to the world of which after many of the Ancients Mr. Calvin and Beza Hic unus locus abunde testatur hujus Ceremoniae originem fluxisse ab Apostolis Calv. Com. ad Loc. Piscator Chemnitius Hemingius Ursinus ' D. Fulk D. Willer c. Vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. H. B. N. Manuum impositionem cum Baptismo conjungit quia ut duo erant Catechumenorum ordines ita duplex erat Ceremonia c. Vide Calvin Com. ad loc with diverse others of our modern divines eminent both for learning and pietie do understand the Apostle to speak Heb. 6.2 where among his six Principles of Christian Religion he reckons this for one the laying on of hands which being joyned unto Baptism and coupled with it it seemeth to import some reference and relation that the one should have to the other as Calvin also observes upon it and so cannot so fitly bee understood of any other thing as of Confirmation wherein the Children of Beleevers having been baptized in their Infancy after that they had been competently instructed in the doctrin of that faith whereinto they had been baptized were confirmed by the Imposition of hands and so received for compleat members of the Church Fifthly and most usually in Ordination of Church-officers Thus did Timothy receive this Gift his Ministerial office by or with the Imposition of the hands of the Presbytery Imposition of hands a Mystical Ceremony and that very significative Being used in ordination of Ministers diverse things may bee conceived to bee represented and signified by it Letting passe what the Church of Rome will tell us Hac impositione manuum sistitur Ecclesiae ut haec quoque admoneatur Deum per hanc personam ejus ministerium velle ipsos docere c. Chemnit loc de Ecclesia p. 159. that hereby an indelible Character is imprinted upon the person ordeined and that Grace yea Gratia gratum faciens is conferred by it Certe utile est ejusmodi symbolo cum ministerii dignitatom populo commensari tum eum qui ordinatur admoneri ipsum jam non esse sui juris sed Deo Ecclesiae in servitutem addictum Calvin Instir lib. 4. cap. 3. Sect. 16. and that ex opere operato so as the person is
indubiè Indubiâ— si idem symbelum rire administraretur adhuc hodie in Electionibus non minus quam oliâ—n effet efficax si max me externa insolita ratione sese non execeret spiritus Sanctus Aret Com. ad Text. And without doubt saith hee If the sâ—â—e rite were in a due manner still abserved in the Blection of Ministers it would bee found to bee no less effectual than heretofore however the Holy Ghost may not shew himself in such external operations as then Here is another use of this Rite this Ceremony and that a Principal one 4. Hereby a charge is imposed Thus Moses laying his hands upon Joshua Illo ipso etiam ritu tanquaÌ„m solemni voto obligatione is qui vocatus est obligatus corâ— Deo sub testimonio Ecclesiae ad eam fidelitatem in Ministerio prestandam quam Dominus in dispensationibus suis requirit 1 Cor. 4.2 Chemnit Ioc. de Ecclesia p. 137. hee is said to give him a charge before all the people Numb 27.23 And in like manner the Ministers of God laying their hands upon the persons ordained they do thereby in the name of God impose a charge upon them even the same that Paul doth here upon Timothy not to neglect the gift which thereby they receive but seriously with their Heads and Hearts to intend that Ministration committed to them lest otherwise the hand of the Lord go out against them and fall heavy upon them 5. To name no more Hereby a blessing is assured A threefold blessing Divine Protection Direction Assistance Thus is the hand of the Lord said to have been upon his servant Ezra Ezra 7.6.9 According to the good hand of his God upon him God was pleased to exercise a gracious providence towards and upon him in protecting directing and prospering him in his undertakings And thus shall the hand of the Lord bee upon his faithfull servants his Ministers going about his work in his name which is represented and assured to them by this Rite this Ceremony in their Ordination the laying on of the hands of the Presbytery Ceremoniam pro ipso actu Ordinationis posuit Calv. ad Text. Of such excellent use then is this Ceremony And hence is it that it is here as elsewhere put for the whole work of Ordination Not but that therein there are other actions of special import such are the word and prayer The two ordinary means whereby every Creature of God is sanctified as our Apostle tells us in the fifth verse of this Chapter Sanctified in a general way so as they may bee comfortably used with expectation of a blessing upon them And by these means the persons ordeined come to bee sanctified in a special manner in a peculiar way by the word and prayer which are the essential parts of this Ordinance as might bee shewed if need were But in as much as this Ceremony is most obvious and observable to the eye therefore the whole action taketh the denomination from it being called the laying on of hands And thus have I with what brevity might bee Applicat paraphrased upon this former part of the Text. From whence I might now deduce or rather take up divers doctrinal informations touching the business which wee are here met about this day the ordinance of Ordination 1. So I call it let that bee the first of them and that not without good warrant from my Text the Ordinance of Ordination And that not a humane but a divine Ordinance and so of perpetual use unto the Church of God which were it but beleeved surely it would not bee so sleighted as by many it is at this day Pauls charge to Timothy here is that hee should not neglect the Gift which hee had received in and by his Ordination How is it that so many among us so sleight this gift as that they will not receive it in this way No if they have but a Call as they call it an Election by two or three and can by any means procure a formal Approbation or yet a Toleration it is enough for them A Gift they have already at least as they think and they look out for no more Now they let upon the work and that not as Probationers for tryal sake in order to Ordination which being done with the Allowance of those who have power to lay on hands and that for some competent time untill Ordination can bee obtained I have nothing to say against it but in a fixed way as their setled imployment Taking upon them not only to preach which properly they cannot bee said to do without Ordination Teach they may but preach they cannot How shall they preach except they bee sent Rom. 10.15 Preach as Embassadors Officers in an authoritative way this they cannot do without an authoritative mission but also to administer the Sacraments and that not only Baptisme which upon what account I know not hath heretofore been looked upon as of an inferiour nature and so permitted in some cases to bee dispensed by secular hands but also the Lords Supper wherein what do they but abuse the Ordinances of God and abuse his people gulling and deceiving them by giving them shels for kernels shadows for substances So necessary is Ordination I mean for the substance of it as that in an ordinary way none can perform any ministerial act without it But I must but touch upon things only giving you a hint of what might have been inlarged 2. In the second place as Ordination it self is necessarie so this Ceremony used in it of imposition of hands is more than indifferent Mark it I do not say absolutely necessary so essential unto this Ordinance as that it should bee null and void without it I shall herein bee as tender as I may But more than indifferent an adjunct which ought not to bee severed from it For this besides the constant and almost universal practice of the Church in all times in all places which ought to bear more than a little sway with those that live in the bosome and acknowledge themselves members of it Scripture evidence mee thinks should bee clear and convincing enough For practice how is it that Paul and Barnabas though persons extraordinarily qualified and dignified were thus set a part by laying on of hands Act. 13.3 And here Timothy in like manner And so all the Elders the Ministers of those times a thing so apparent that it cannot bee denyed And whence is it that the whole action as I have shewn you was denominated from this Ceremony commonly known by this name of imposition of hands a plain evidence that this was alwayes a part of it never omitted Object Why but it may bee said though wee have President for it Licet autem nullum extet certum precep tum de manuum impositione quiaÌ„ tamen fuiffe in perpetuo usu Apostolis videmus illa tam acurata corum observatio praeceptive nobis esse debet Cal.
or else which is all one not permitted to exercise that part of their supposed Jurisdiction now the Presbytery ordinary Presbyters may do it without them So our eminently learned and judicious Davenant lately a star of the first magnitude in this our Horizon being himself also soon after a Bishop hath plainly determined it In Ecclesia turbata ubi Episcopi omnes in haeresin aut Idololatriam inciderunt c. si Orthodoxi Presbyteri ne pereat Ecclefia alios Presbyteros cogantur ordinare ego non ausim hujusmodi Ordinationes pronunciare irritos inanes Davenant determi Quest 42. In Ecelesiâ turbatâ c. In the troubled state of the Church where ordination cannot bee received from Episcopal hands it both may and ought to be from the hands of Ordinary Presbyters To which Armacham by him cited in one case agrees viz. when the Bishops are all dead And indeed what he there also taketh notice of it is no lesse than a wonder that those who in some cases in case of imminent danger will allow any private person a midwife or whoever to baptise an Infant which by divine institution belongs only unto Ministers and account it valid yet will rather suffer the Church to go to wrack and perish than to admit of Ordination by the hands of Presbyters which if rightly considered and applyed to the present times I presume may bee sufficient to satisfy any such well-advised and moderate spirits as his was To this I might adde what is taken notice of by others and that from the concessions of some of those who have appeared for Vide jus divinum Regim Eccl. p. 132. and pleaded the cause of Episcopacy among our selves who have freely and ingenuoussy acknowledged what indeed cannot bee denied that Presbyters as Presbyters are indued with an intrinsecal power and authority to ordain others having been onely limited and restrained in the exercise of that power by the Discipline of the Church for orders sake which Discipline being now in this Nation for the present at least layed asleep it cannot bee thought any usurpation in them to assume and exercise that power which is confessedly intrinsecall to their order But I have neither time nor will to wade into debates of this nature I have done with Doctrinal informations To which had I any time further to spend I might now subjoyn some Practical Applications and that both to Ministers and people 1 To Ministers such as would be such as are 1 Such as would bee Candidates Expectants such as intend and desire the work and office of the Ministery which who so are in measure fitted for it and have a sincere intention of doing service to God and his Church in it without any Ambition may do as our Apostle tells us 1 Tim. 3.1 let them here see what door it is that they are to enter at and see that they ENTER in by that door Not taking upon them this office without a calling No man taketh this honour unto himself saith the Apostle Heb. 5.4 speaking not de facto but de jure not what men do but ought to do not take upon them the ministerial office without a warrantable Call thereunto Which Call consisteth not meerly in personal qualification or yet in a popular election but also in a Potestative mission a Regular Ordination And let them enter in at this door which the true Shepheard is said to do John 10.2 And who so doth not hath a black Character set upon him in the verse there foregoing 2 For such as are already entered in by this door let them take up from what hath been spoken both Counsel and comfort 1 Counsel Let this their Ordination which they have received leave upon their hearts and spirits an indelible Character continually minding them how they were thereby set apart dedicated and consecrated unto God for the service of his Church So as now they are no longer their own Ye are not your own saith the Apostle of private Christians 1 Cor. 6.19 much lesse publick Officers Magistrates Ministers they are Gods and his peoples not their own specially the latter who with their own consents are given up to the Lord and his Church and that for ever Now being so let them not live to themselves None of us liveth unto himself saith the Apostle But whether we live wee live unto the Lord Rom. 14.7 8. And so let his Ministers live Live to the honour and glory of their Lord and Master going about his work and service in his name and in his strength Not in confidence of their own Arm but his Which doing 2 Now let them comfort and incourage themselves in the Lord their God being assured that so long as they are with him hee will bee with them his hand shall bee upon them Thou hast beset mee before and behind and laid thine hand upon me saith David speaking of Gods providence towards himself Psal 139.5 And thus shall the hand of God bee upon his faithfull Ministers his good hand his Right hand That is the hand which is laid on in Ordination the right hand And this hand of God shall bee upon his Ministers being faithful in their Ministrations now let them know that hee hath laid his right hand upon them which meditation may bee and let it be usefull to them in divers cases 1 To bear up their hearts and spirits against that mean esteem which they meet withall in and from the world The world sets them on the left hand Wee are made as the filth of the world and are the off-scouring of all things even unto this day saith Paul of himself and his fellow-labourers 1 Cor. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweepage and offall of the world Such is the lot sometimes oft-times of Gods faithfull Ministers though really such as the world is not worthy of yet they are meanly if not basely esteemed of they are set on the left hand But what of that so long as they are which they are the men of Gods right hand as David saith of himself Psal 80.17 having his right hand laid on them No small honour So it was to Ephraim that hee being the yonger brother his Grand-father Jacob should lay his right hand upon him which the story tells us hee did and that wittingly that he might put the more honour upon him Gen. 48.14 And so it is to the Ministers of Christ who for the most part are as Ephraim was yonger brethren take it metaphorically or literally it still holdeth true and so set as Ephraim also there was on Jacobs vers 13. on the worlds left hand that God should lay his right hand upon them this is no small honour no mean dignity sufficient to countervail what ever contempt the ungratefull world can cast upon them 2 Against meannesse of estate As for left hand blessings worldly wealth they have it may bee but a small portion of it in comparison of others Though it may bee they
Israel and going unto Tarshish a strange Country Neither could God get him to go on his message to Nineveh till hee had given him a second call unto it Jonah 3.1 and yee know how hee was fain to bee prepared too to the entertainment of that second call it was a bitter pill that hee was enforced to take for a preparative before the Physick would kindly work upon him as the two first Chapters of his Prophesy shews hee was fain to have a terrible storm at Sea about his ears the lot falls upon him to bee cast overboard to appease it a Whale comes and swallows him up into her belly and when he had been once throughly schooled for three dayes and three nights in the Whales belly in the belly of hell as himself calls it then upon the Whales disgorging of him upon dry land he begins to listen to the second call of God and not before And as yee have thus seen it in three great Prophets two whereof were two of the greatest that ever were so ye may behold it also in the greatest Apostle that ever was even St. Paul himself for was not hee brought up at the feet of a learned Gamaliel that great Rabbi doth hee not say of himself that hee was not a whit behind the very chiefest Apostles and that though hee was rude in speech yet not in knowledge 2 Cor. 11.5 6. nay hee was so farre from being rude in speech too though the false Apostles gave out so of him that there is most admirable Eloquence in all his Epistles which made that golden mouthed Father St. Chrysostome so to admire him and which made St. Augustine put it for one of his three great wishes that hee might but once have heard him preach out of a pulpit and was hee not the great Doctor of the Gentiles destined peculiarly unto them above all the rest of the Apostles And yet for all these his great abilities and great sufficiency ye may hear him crying out in his own name and in the name of all the Ministers of the Gospel who is sufficient for these things 2 Cor. 2.16 And if thou wert not O holy and great Apostle who ever was or shall be sufficient And as the ablest of all the Apostles felt his shoulders aking under the burden of it so the greatest of all the Ancient Fathers was as sensible of it before hee entred upon it even St. Augustine himself who hath been always accounted the most learned of all the Fathers whether of the Greek or Latine Church and yet hee could not abstain from weeping as I said before at the time of his Ordination to the Ministery out of an apprehension of the weightiness of the function which hee was then to take upon him as himself writes in his Epistle to Valerius Hin◠erant lacrymae illae quas me fundere in Civitate Ordinationis meae tempore nonnulli fratres animadverterunt And when the same Valerius would have him become his Collegue and Copartner with him in his Episcopal office at Hippo hee was so farre from an hasty accepting of it that he weilds it off and expostulates the matter with him what hee meant to lay such an insupportable burthen upon his shoulders Jubes er go ut peream Pater Valeri ubi est charitas tua And I would wish all young Schollers and Students in Divinity next unto the two Epistles of St. Paul to Timothy and that to Titus to read over this Epistle of St. Augustine to Valerius Where they shall finde how difficult a task the Ministerial function is and how unwilling that great Light of the Church was to undertake it Besides all these choice and pregnant instances it will many other ways appear what a weighty Calling the Ministery is and how great the burden of it True it is that there are many honourable titles given to the Ministers of God in Scripture as that they are Men of God Gods Embassadours Gods Stewards that they are Rulers Elders spiritual Fathers the Angels of the Churches the Starres of the Churches and the like but all these do as well include their Duty as their dignity and are as much for the Onus of the Ministery as the Honos of it Is it not a weighty Calling that requires so much Learning and Knowledge so much wisdome and Prudence so much labour and pains for to manage it and that hath so many dangers attending it and so many enemies to grapple with Is not a cure of souls an heavy burden I fear me the heaviest under heaven Surely Saint Paul would never have written two large Epistles to Timothy upon this subject if there had not been great need of a thorough instruction in this so weighty a function For is it an easy matter to perform those duties which in those Epistles hee enjoyns him in the name of all Ministers of the Gospel I will select some of them for a taste as that 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not be ashamed rightly dividing the word of Truth For though to study to approve our selves to God and to become workmen that need not to bee ashamed bee both of them duties of a very large extent yet even that one alone of rightly dividing the word of truth what a great deal is there in it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word is not so much to divide a Text as wee use to say but to give every one his portion of the Word according as hee stands in need Comfort to him to whom comfort belongs Reproof to him to whom reproof belongs conviction to him to whom conviction belongs instruction to him to whom instruction belongs and the like This is rightly to divide the word of God and what a great deal of skill and a great deal of wisdome is there requisite to the doing of it Our Saviour himself tells us so in the parable in the Gospel Mat. 24.45 Who then is a faithful and wise servant whom his Lord hath made Ruler over his houshold to give them meat in due season or as St. Luke hath it more explicitly to give them their portion of meat in due season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his word every one his demensum that is most agreeable for him Luke 12.42 such a one must be a faithful and wise servant that can do this saith our Saviour here or a faithful and wise Steward as he other Evangelist expresseth it It is a point of wisdome then and requires much dexterity to know when to play the Boanerges and when to play the Barnabas when to be a Son of thunder and when to be a son of Consolation when to thunder out the terrour of the Law against men and when to beseech them in the mild and still voyce of the Gospel for both these must bee done by the minister of Gods word but when and how to do them hic labor hoc opus est
among you I exhort feed the flock of God which is among you c. And when the cheif Shepheard shall appear yee shall receive a Crown of glory that fadeth not away Here is the faithful Pastors Aureola if they will needs have it so called To which I will adde but one notable saying more of that famous Father St. Austin in his Epistle to Valcrius Nihil difficilius laboriosius periculosius Episcopi aut Presbyteri aut Diaconi officio sed apud Deum nihil beatius si eo modo milit etur quo noster imperator jubet There is nothing more hard nothing more laborious nothing more dangerous than the ministerial office and yet with God there is nothing more happy says hee nothing more rewarded in heaven if it bee faithfully executed as it ought And thus yee have the third and last general head laid forth unto you the great reward which shall certainly bee conferred upon every faithful Minister of the Gospel And now Brethren out of all these three main considerations which I have here mentioned unto you that it is so high and weighty a Calling that wee runne so great a hazzard in the negligent performance of it and that on the contrary so great a reward remains for every one that faithfully dischargeth it let both you that are this day newly initiated into it by Ordination and all of us also whosoever else are of the same ministerial function let us all bee stirred up to set our selves the more strenuously about it and with all carefulnesse and watchfulness for to manage it That shall be my closing speech Labour to put in ure both the precept and the practice of the great Apostle St. Paul his Precept unto Archippus Col. 4.17 And say to Archippus take heed to the Ministery which thou hast received in the Lord that thou fulfil it let that bee the utmost both of your and our indeavour to fulfil the Ministery which we have received And labour as well to follow the practical example of the same great Apostle as a most renowned pattern and president for all Ministers while the world shall stand it is Act. 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with Joy and the ministery which I have received of the Lord Jesus to testify the Gospel of the grace of God Hee says that no affliction whatsoever neither bonds and imprisonment nor martyrdome it self should withhold him from fulfilling his Ministery and so finishing his course with joy agreeable to that Swannes song of his which hee uttered when hee was ready to bee offered up in sacrifice for the faith of the Gospel 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the Faith henceforth there is laid up for mee a crown of righteousness c. And therefore this saying of his in the Acts hee spake unto all the Elders of Ephesus whom hee had sent for unto him propounding his own example before them whereby they might learn how to fulfil their Ministery which is that which both ye and all other Ministers ought to bee alwayes learning how to perform Which that ye may the better do give me leave for a conclusion of all to lay you down briefly some helps and furtherances thereunto I will first remove the hindrances and then give you the helps 1 Take heed of an ambitious and proud Spirit of an high and domineering spirit such as would not onely Lord it over Gods heritage as St. Peter speaks but also over your fellow brethren in the Ministery for this is just Diotrephes his spirit of whom St. John complains that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that loved to have the preeminence and to be leader of all 3 Joh. 9. I Wrote unto the Church but Diotrephes who loved to have the preeminence among them receiveth us not And indeed it was this that first brought in the typhus papalis in the Church First They laboured for the primacy and that by degrees ushered in the Supremacy for the Bishop of Rome had at first but primam sedem afore the rest of the four Patriarchs of the Christian Church it was this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which made him at length affect to be Episcopus Oecumenicus And though now Bishops bee put down yet must every Minister among us beware of any risings of a domineering spirit within him for if as Luther was wont sententiously to speak that every man had a Pope in his belly then surely much more did hee mean it of Clergy men who have been ever too much addicted to this fin Beginne then to lay a low and deep foundation in humility especially the better gifted any of you bee or have the better parts as the more dangerous inlet unto pride according to that of the Apostle knowledge puffeth up 1 Cor. 8.1 And remember that qualification which among the rest the same Apostle requires in those which are to bee made Ministers 1 Tim. 3.6 Not a novice least being lifted up with pride hee fall into the condemnation of the Devil he was very careful least any Minister should bee tainted with that Devillish and Luciferian sinne of Pride by which the Devils got so great a fall How art thou fallen from heaven O Lucifer sonne of the morning Isa 14.12 which though it bee litterally understood of the great King of Babylons fall yet mystically of the Devils fall in the judgement of Interpreters who was once a good Angel and a bright shining star 2 Take heed of a covetous spirit of a lingring desire after preferments and gainful places for nothing will sooner Wyer-draw a Minister from a careful and faithful discharge of his office nothing will sooner make him turn a Balaam who loved the wages of unrighteousnesse as St. Peter speaks 2 Pet. 2.15 and nothing if need bee will sooner make him turn from the truth than that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being given to filthy lucre which both the great Apostles do so much inveigh against 1 Tim. 3.3 1 Pet 5.2 And that it often makes men swarve from the Truth not onely experience in all ages of the Church hath made it manifest but St. Paul tells us plainly so 1 Tim. 6.10 The love of mony is the root of all evil which while some have coveted after they have erred from the faith sayes he which is meant of fides quae creditur and not of fides quâ creditur of the faith which wee do beleeve and not of that by which wee beleeve Do none of you then turn secular Priests in the truest sense according to that of the Apostle to Timothy 2 Tim. 2.4 No man that warreth intangleth himself with the affairs of this life after hee had said unto him in the verse before Endure thou hardness as a good Souldier of Jesus Christ And according to his