but ordinary Ministers God blesseth their Preaching The Indians some of them are converted gathered into a Church Were they a Church before these Ministers And were they the first Subjects of the Power of the Keys before these Ministers preached to them Let the Scriptures in the Languages that the Spirit of God inspired his Pen-men to write them be sent to a People who never saw them nor heard of them Let this People understand them believe them embrace them give themselves up to them without any Ministry to translate to interpret and to help them to understand and believe I will allow this People to be the Subjectum Primum Secundum Tertium of all the Power of the Keys but rot else Secondly There are others who lay claim to this and impropriate it to themselves as belonging to them only i. e. Bishops as being of a Superior Order above Teaching Elders Thus Bishop Gawden told me it was out of Courtesie that the Bishop admitted Presbyters to impose Hands with them in Ordination Thanks to this Courteous Bishop I thought they had followed the fourth Council of Cartbage But if Presbyters do impose Hands with the Bishop then the Superiority of the Bishop above the Presbyter in Ordination is gone For Imposition of Hands is the Principal thing in Ordination as I will prove anon because one prays at the Imposition that argues no Superiority of Power in him All Bishops were not of this Bishop Gawden's mind not that Bishop of Peterborough who when he ordained many at one time but then take notice That he did ordain them as Presbyter He spoke not without Reason for no Ministerial Acts in the Church are valid but such Acts as are performed by Ministers of Christ's Institution They who are Officers in the Church by Civil or Ecclesiastical Constitution all their Acts as such signifie nothing But his being a Bishop and so superior to a Presbyter was by no Institution of Christ had only jus Humanum to Warrant his Authority and therefore he did not ordain as such a Bishop but as Presbyter Two I know Mr. Statham as I heard and Mr. Samuel Smith who were then Ordained Mr. Smith spake of it often what the Bishop said to them and â—â—d them take notice of it Had Mr. Smith lived till now he had been about 78 years of Age suppose him to be Ordained about 25 years of Age some by this may guess what the Name of that Bishop was about 58 years past I have often thought of this the meanest Officers in the Common-Wealth be they Rum-bailiffs Ale-Founders yet they must have Law for their Office to Warrant their Actings But that in the House of God there should be such as look upon themselves as the Chiefest Officers in the Church and yet can shew no Law from the Lord of the House to Warrant their Office this is strange what hath jus Humanum to do in the House of God Is not the Wisdom of the Great God Sufficient to know what Officers to appoint in his House but sinful Man must set up Officers and supream Officers too without him Thus Bishop Gawden told me The Bishop is the Supream Officer He should have said the Arch-Bishop in the Church you Presbyters are but the Pipe-staves the Bishop is the Hoop that holds you together An excellent similitude I desired him to tell me who should be the Cooper to knock on this Hoop I doubt I told him the Pope would swear by his Keys that he must and will be the Cooper And Bellarmin will maintain it by his Argument a Simili c. De Romano Pontif. mibi 204. He told me moreover you Presbyters are no more able to manage the Government of the Church of England than David was able to wield ' Saul's Armour The Government of the Church of England is a hard word there needs an Interpreter We poor Presbyters look only to the Government of our particular Flocks whom we feed with the Word and Sacraments over whom God hath made us Bishops Acts 20.17 28. If all the particular Congregations in England supposing them to be visible Saints were so govern'd then by an Induction of particulars it might be so call'd We do not indeed in our Government use Writs de Excommunicato Capiendo Prisons Fines Cutting off Ears these are Saul's Armour but none of Paul's spiritual Weapons 2 Cor. 10.4 with which we are content If it be well examined it will be found that the Zeal of his Government hath been carried out against Consciencious Men who for Doctrin Worship Discipline stick close to the Word of God without admitting any Humane Inventions to justle with him I say the Zeal has been carried out against those far more than against Whore-mongers Drunkards prophane Swearers Dam'mees c. I can but take notice of Dr. Lightfoot 1 Vol. p. 787 788. that learned Man and Son of the Church of England living in the times of our Persecution who denys Bishops to be Successors to the Apostles And that it is an improbable and unconstant Inference that because there was Subordination between the Apostles and Philip. in Acts 8. that therefore the like is to be reputed betwixt Bishops and other Ministers I have done with this I only aimed at this Teaching Elders may Ordain and we have Divine Authority for it in the Texts before mentioned These we are sure are Officers in the Church by Christs Institution The Lutherans have Bishops yet they deny any inequality jure Divino between Bishops and Presbyters quoad Potestatem Jurisdictionis Therefore Gerrard answering Bellarmin appropriating Ordination to Bishops saith De Minist Eccles p. 261. there is not one tittle in all God's Book that Ordination by Bishops should be valid but by Presbyters should be Null The next thing is it must be performed with Imposition of Hands I named five Scriptures for this before What Dr. Owen saith Ordination of Ministers is one thing Imposition of hands is another differing as the whole and the part I yield it by this whole he must mean totum integrale it cannot be totum universale but we say in Logick suolata qualibet parte tollitur perfectio Integri sed sublata parte principali tollitur integrum Then I say where there is not Imposition of hands there is no Ordination for this Imposition is the principal part and so tollitur Integrum That it is the principal part I prove and this shall be my first Argument 1st The Spirit in the Apostles sets forth the whole Ordinance of Ordination only by Imposition of Hands but never by Fasting and Prayer 1 Tim. 4.14 the laying on of the Hands of the Presbytery 1 Tim. 5.22 Lay Hands on no Man suddenly That in those Texts Ordination is meant and not Confirmation nor reception of Penitents nor the Sick I have proved in another Tract so that I insist not upon them Heb. 6.2 This my Brother with whom I now deal denyes to be Ordination but it is meant
Mâ— Quick's Sermo aâ— Mr. Faldo 's Funâ—ral p. 22. What Mr. Qâ—ick writes I am both an Eye and Ear-witness to About fitty sour Years since he Preached on Mar. 2.5 in Boston in New-England and did think-the Pâ—â—â—â—-man had Faith because Christ tells him his Sins were forgiven but no Forgiveness without Faith up rose one first forsooth he was not satisfied then another after him then Mr. Cotton our Teacher he took up our Pastor's Case and defended it and ten one after another fell upon him Tho' the Text does not say when Jesus saw his but their Faith it doth not follow but the Palsie-man might be included in the word their and his Faith put them on both the Bearers and Palsie-man had Faith This was too common in that Church though the most publick where Seamen and all Strangers came Sir Henry Vane was the Man that did embolden them when Ministers had done Preaching he would find Questions to put to them though they were Strangers Second Question AReverend Author out of a Book composed as he tells us by several Bishops and great Doctors and approved by Authority in King Henry the Eighth's dayes hath Collected these Propositions First That a Parochial or congregational-Congregational-Church Government is accordint to the Church of England jure Divino Secondly That the Diocesan or National Government is jure Hamano Thirdly That Protestants except some obscure Writer assert Particular Churches to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government Among whom saith he there are these differences 1. The Episcopal and Presbyterian differ from the Congregational about the Extent of particular Churches i. e. the Congregational concludes there must be no more than are capable of Personal Communion The former make a greater extent and give too great advantage to Papacy 2. They differ concerning the Nature of Discipline the Congregational being esteemed an Espouser of a Democracy the Presbyterian of an Aristocracy the Episcopal of Monarchy But Maccovius a Theol. Polem p. 161. Keckerman b Syst Theol. p. 3. mention another Aristo Democratical and Dr. Ames c Medul Theol. p. 1. c. 33. thes 20. seems to be of the same judgment Fourthly All Protestants agree in afferting the Independency of particular Churches Thus far my Author That we may understand one another clearly Suppose we then that all the Christians in England that dwell in their several Parishes were such as deserved the Name of Visible Saints these meet every Lords-Day in their Parish-Church as they call it to Worship God where there is but one Pastor Lecturers and Readers are but in few Parishes in the Countrey nor have they any Power in Church-Government 1. Are these the particular Churches you mean by the words Parochial and Congregational I suppose my Brother means so 2. Is every such particular Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Power of the Keys 3. Are all these Independert my Brother hath said it First I desire my Brother would Name one such Church which the Apostles did Constitute but with one Teaching Elder or Paster Secondly How you may perswade the Pastor to admit the People to be Rulers with them I cannot tell but I doubt we should have a Monarclical-Government set up in every Parish in England which you say the Bishops espouse Mr. Norton as acute and Learned Divine as New-England had being at a Meeting of about forty Elders one that was newly come into the Countrey was reading to the Elders what his Judgment was about Church-Government He would have it to be Democratical quoting Morellus several times What have we to do with Morâ—llus said Mr. Norton to me if I cannot prove the Government of the Church to be Presbyterial I will give up our Cause Thirdly If all these particular Churches be Independent I fear we should have wild doings Experience have proved it already At this day we see woful effects of it If there be one or two Gentlemen of Purse Piety and Parts that stick close to the Minister and awe the People things may go on quietly else if there be but two Self-conceited pragmatical Fellows as I have known you should soon see what will become of your Parochial-government Fourthly Suppose the Pastor be foully scandalized by some of his Church one or more how shall the Government be carryed on shall he be Plaintiff and Judge in his own Case I have known a Case where a Pastor had great Offence given I propounded the Case to Dr. Owen * And Mr. Faldo whether that Pastor should proceed according to Matth. 18.15 16 he told me by no means when he heard my Reason We shall meet with hard Cases if we come to set to Government indeed Fifthly Suppose the Pastor himself grow scandalous how shall Government be carried on now Sixthly Good Men and Ministers are subject to Passions and Infirmities whence it is not fit the Government of the Church should be Committed to One alone Seventhly To Govern will is a Gist by it self a Man may be a good Preacher but no good Governoâ—r Eighthly When our Lord sent out the Apostles and the Seventy only to Preâ—â—â— he sent them out by two and two Mar. 6.7 Lâ—k 10.1 Now a single Paster undertakes all Ninthly The Jewish Synagogues bad several Elders to carry on the Government in one of their Synagogues and we but one 〈◊〉 vident Oâ—â—li quam Oâ—ulâ—s It is true our Pastor with his People may truely be called a Church as that Woman who had no Arms but held bee Pen between her Toes and so wrote 〈◊〉 have seen of her Writing 〈◊〉 may well be said to be Animal rationale a râ—â—ioâ—â—â— Creature but had God made the Wâ—â—an so at first the Woman had not been a 〈…〉 to Man So here is a Company of Vâ—â—ible Stints one Paâ—â—or here is Preaching Prayer Administration of Sacraments and in some Cases Excresse of Discipline so that it is a true Church but not such a Church as the Aposlles sent by Christ did Conâ—â—itute 〈◊〉 to answer all ends of a Church 't is imperfect defective and our Duty is to write after that Copy the Apostles of Christ have set us Dr. Owen hath proved there ought to be many Elders in every Church 2d Part of the Church p. 138. by Scriptures and Reasons I think sufficiently Soon after the Apostles in the Primitive Churches Mr. Clarkson in his Discourse against Diocesan Churches his first Book p. 5.21 hath shown there were more Presbyters in every Church than were necessary In those Virgin Churches in the Valleys of Piedmont which were never desiled with Popery but kept pure from the Apostles dayes where I find Ordination was with Imposition of Hands contrary to our Men I read in their low Condition seven Elders made a Classis they carryed on their Government by joint Councils they had their Consistories and 140 Pastors heretofore in a Synod Whence this one Teaching Elder or a single Pastor in a Church is a
there be an Uniform Order touching Ordination of Ministers throughout the whole Realm and that with Imposition of Hands and thus it holds to this day Mr. An. 1598. pag. 424. Bruce having preached many Years would admit of Imposition of bands for Confirmation but not for Ordination Several denyed him to be their lawful Pastor for want of Imposition but others own'd him Mr. Bruce accepts of Imposition for Confirmation and Mr. Pont imposes hands upon him First As for Imposition of Hands for Confirmation as it is used in England after Baptism I find not one word of it in all the History nor did the Church of Scotland own it that I find there Secondly All this while there is not one Scripture brought by those who opposed Imposition Yet they had taken the Word of God for their only Rule which is so express for Imposition c. which makes me wonder at Mr. Bruce so holy a Man But if they had no Scripture had they no Reasons Yes they had one and but one and that a pityful one too Thus It being laid as a ground pag. 425. that none can receive Ordination to the Ministry without Imposition of Hands and that the Ceremony is proper to Bishops it behoved to follow that none could enter into the Ministry without the Imposition of the Hands of Bishops This is all very strange that Mr. Bruce should admit of Imposition of Hands for Confirmation when the Bishops do appropriate that to themselves as well as in Ordination How many things may be said to this to shew the weakness of this ground Any understanding man may easily see but I forbear The Representation of Presbyterian Government and put out the Year 1690. when Bishops are turn'd out tell us in the sixteenth Section That Men come into the Ministry by Election and Ordination by laying on of the Hands of the Bresbytery which is a mean of Communicating Authority to him Then it seems the Church of Scotland where this stir was can impose Hands in Ordination without Bishops By reading this History I find the Government of the Church of Scotland from the first beginning of Reformation was Presbyterian wherefore it was no small injury to impose upon them Prelatical Bishops unless they had been of Christs Institution which we are sure they are not And that our first Reformers in King Henry the Eights and in King Edward the Sixth's did declare That Episcopacy was no distinct Order from Bresbytery by Divine Right but only a prudent Constitution of the Civil Magistrate for the better Government of the Church SECT II. The Definition of Ordination AS to the word Ordination I think Greg de Valen. speaks right Tom. 4. Dis 9. Q. 1. p. 1. the word is taken from the Effect of that Ordinance Quia per Ordinationem aliquis in gradu quodam atque Ordine certo Ecclestasticae Dignitatis Constituitâ—r Some are Pastors some are Teachers some aâ—e Ruling Elders some are Deacons they are set or placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.28 in such an Order in the House of God by Ordination Thus it hath passed for Currant many hundred Years in the Church till yesterday Election gave the Essence and Ordination was but an Adjunct I desire my Brethren but to give me that Adjunct according to the Word of God and we shall unite tho' we differ in our Logical Notions What should he done where Ordination cannot be had Something I had to say to it but being none of our Question I let it alone It is more material to know what Ordination is and being it is Essential to our Discourse I will give the Definition of it This being a sure Truth That they who do not give the Definition they do but mock the Person to be ordained and abuse the Ordinance for he is not ordained Cui convenit Definitio eidem quoque Convenit Definitum è Contra c. Ordination then is the Separation of a Person rightly qualified to the work of the Ministry by teaching Elders with Fasting Prayer and Imposition of Hands Something I had thought to have spoken about the Qualification wherein I see these mens Practices with no content their way being to debase the Ministry but the stress lying most in the Ordiners and Impositions of Hands I shall speak to these two Heads That it belongs to Teaching Elders Act. 13.3 Tim. 1.4.14 I prove it Here the People rise up and claim a Right by Virtue of their being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Power of the Keys And I have seen it practised Two Private Persons imposed their Hands upon an Ancient grave Divine who was ordained I believe near 40 Years before in England c. They gave him the Essence in giving him a Call and so they gave him the Adjunct And this being the Opinion of these men here I preser their Ordination with Imposition of Hands and would own him for a Gospel Minister before them whom you ordain as you suppose without Imposition And if Ordination be no more than Prayer and Fasting what need of you according to the Principles of Independency in another Church It is not Prayer Preaching and Fasting Tho' I grant Preaching is very comely at such an Ordinance yet Preaching is not Ingredient into the Ordination The People can Fast and Pray as well as you I observed while the hands of these private Persons were upon the Head of their Pastor one of them made such a Prayer as might become any Minister it was so apposite to the business in hand that I could but wonder at it and I believe it was his own Composing Whether the Fraternity be the first Subject of the Power of the Keys Mr. Nath. Ward use to say They were the first Subject of the Key-Clog not the Keys So they have proved in many Churches I am sure I have spoken to it several Years since in another Tract I add but a few word now In the Common Wealth the People are before the Magistrate In the Church the Ministry is before the People Thus it began with the Apostles they were first and after them by a continual Succession of the Ministry the Church is continued The Ministry is the Instrument in God's Hand which he useth commonly or chiefly for the bringing in and building up of his Church 2 Cor. 6.1 Ephes 4.11 12. The principal Cause and the Instrument work together to the producing of the Effect that then the effect of a Power should be the first Subject of that Power of which 't is an Effect is new Logick to me Dr. Owen saith The Church is before Ordinary Ministers Answ First But is it before the Ministry Else 't is nothing Secondly The Proposition is not true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faithful and laborious Servant of Christ Mr. Eliot whom I know and honour Mr. Mahew Mr. Leverick with great Labour and Industry get the Indian Language and preach'd to the Indians they were
yet they might have but one Teaching Elder and so could not carry on all Church-work and there ought to be many Elders in one Church saith the Dr. be they six or seven Congregations it comes to the same I have heard that in Lantashire there is one great Parish Church and several Chappels belong unto it in which Ministers Preach and Administer the Lords Supper which do shadow out what I aim at As to the Examples which are brought Mede and Fuller Men of great Learning tell us that in the first Century Christians had a room Dedicated and Appropriated to the Worship of God what their Design is I leave yet they tell us it was but a room in some private Disciples House Nor in the second Century had they publick Places to meet in say our Homilies against Idolatry lib. 2. p. 66. The Lord tells Paul Acts 18.10 I have much People in Corinth How much so much as may meet in one place in a private Disciple's House when their Tables for their Love-Feasts c. are set This is much honour to the Text. Several of the Fathers understand the word Church in 1 Corinth 11.18 to be meant the place where the Church met Continâ—ns pro Continento and I think it may be so well understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were the Church of the believing Corinthians that met together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church The Church here is opposed to their own Houses v. 22. then I know nothing against it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 14 chap. 34. may be so understood Let your Women keep silence in the Churches not in the Church as in the 18th V. but Churches so that they met in more places than one in Corinth yet but one Church 2 Cor. 2.1 Our last Annotator Translate the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 20th V. for the same thing not the same place and I think his Reason is good and I have wondered that Learned Men should render the words so in Acts 2.44 Dr. Lightfoot saith the words cannot be so rendered and gives other significations of the words that they will not prove the Question As for the Church in Ephesus which is another Example brought Paul continued there three Years Acts 20.31 The reason of his stay a great and essectual door is opened 1 Cor. 16.8 9. The Word of God grew mightily Acts 19.20 It grew so that they dare venture to burn the Books that were of Value among the Ephesians before the face of the People valued at eight hundred Pounds the least Acts 19.19 Both Jews and Gentiles came in Acts 19.10 17. And how many Christians have we now in Ephesus so many as may meet in one room in a private Disciples House Paul's great door and his word mightily had better been spared for this is but a disgrace to the Text. As for what Jâ—stin Martyr writes that the Christians in the Towns and Villages met on the Sunday 1. How many were there in the Villages 2. Had they any Pastor in the Villages 3. How far were these Villages from the Towns Justin Martyr saith nothing to these Heads Come lower to the Year 252. when the Quarrel was between Cornelius and Novatianus Cornelius in his Epistle to Fabius faith of Novatianâ—s He was Ignorant there ought to be but one Bishop in that Church of Rome in which were forty six Presbyters seven Deacons c. A little Digression One Bishop in Rome Was not Rome a Metropolis where the Seat of the Emperor was but then it should have been Arch-Bishop but Cornelius saith one Bishop in that Church of Rome And to this day we call the Pope the Bishop of Rome not Arch-Bishop of Rome Simple Bishop can content Cyprian Bishop of Carthage and Cornelius Bishop of Rome which two Cities caused bloody Battels which of them should be the Empress of the World How they then can be esteem'd Men of Truth we may easily judge that dare Preach and Print the seven Angels of the seven Churches in Asia were seven arch-Arch-Bishops when one hundred and sixty Years after those Churches there was no Arch-Bishop in those great Cities But to goe on concerning the Church of Jerusalem I Consent to what he saith and let it stand for our Rule to Act by of it Dr. Owen thus writes This Church of Jerusalem thus called and collected out of the Church of the Jews was the Rule and Pattern of the Disposing of all the Disciples of Christ into Church Societies in Obidience to his Command throughout the World Catechis p. 85. let this stand How many thousands of Disciples did belong to this Church of Jerusalem we cannot tell but this we find Acts 4.4 there were five thousand at that time and Acts 5.14 Multitudes of Men and Women now were added to those five thousand In the 6 Act. 7. we read the Number of the Disciples multiplied in Jerusalem greatly I suppose no Man will say these were such as we read of 2 Act. 5.9 Strangers if they were yet it hurts not me they were all of this Church and we know Members of Independent Churches in London lived forty Miles distant from them Here was Prayer Preaching Administration of both Sacraments Election and Ordination of Officers Terrible Discipline if I might so call it upon Ananias and Saphira But was all this in one place No sure when there were but the three thousand added they Brake Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.46 Beza and Grotius speak fully to my purpose as to the distinct places and that by Breaking of Bread the Lords Supper is intended as in the 42 v. the Salmur Divines A Lapide Dr. Hammond Dr. Owen Mr. Baxter and others whom I mention not do all agree Nor do I think there is any Man will say they did all partake of the Lords Supper in one House at one time much less then afterwards Thus was their Preaching Act. 5.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is certain then they met in several distinct places both to Preach and Administer the Sacrament yet but one Church How long it was between the day of Pentecost and Stephen's Death I know not but so long thus was their Practice and had been longer if that Persecution had not befallen them If then the meeting in one place had been so essential to a Church as the Dr. makes it we should have seen it here Surely the Apostles with whom our Lord had been speaking concerning the things pertaining to his Kingdom 1 Act. 3. so lately would not do any thing contra-essential to a Church Yea here was matter ready prepared for several particular Churches meeting in several distinct places for Divine Worship had the Lord pleased to have declared that it was his Will that meeting in every such distinct place should make a particular Church and so have given a Pattern how all particular Churches should be Constituted Here wanted nothing I say but the Declaration of his Will We have heard in the time of our Persecution that several thousands of the Scots met in one Field to Administer and partake of the Lords Supper Tho' it was not a House it was a Place yet we do not read that ever the Apostles did so much as once call all the Church together into one place to Administer the Lords Supper that they might leave one Example at least that in every Church there must be but One Table or one Altar as some call it which they might easily have done had one place in their Judgment men guided by the Spirit been so essential to a Church as some make it now Many thousands of particular Churches make up One Body of Christ Why then so many particular Congregations where the Members of one Congregation are known to the others as there may be Elders sufficient to carry on all Church-work may not make one particular Church I know not It is certain that where only one Pastor with a Parochial Congregation make a Church all the Ends of Churches cannot be attained not only Reason but Experience also hath sufficiently proved it Where a Congregation is so far remote from others and so poor that it cannot maintain one Pastor well such a People must do as well as they can but where Congregations are nearer tho' they be poor as I know sew that are not yet they may Coalesce into one Church to attain all Church-Ends so far as our Performance of Duties to those Ends may conduce Suppose there were seven Teaching Elders in a particular Church there is but One of these that Pray Preach Administer the Sacraments Order the Singing at one time all the rest put forth no Official Act but are Attendants as the Private Brethren But if these seven were in seven Congregations every one is at work performing these Acts. As for other Official Acts as Exercise of Discipline Ordination Election of Officers c. they may all meet together and Act jointly and thus it was in our Mother Church in Jerusalem which is more to me than all that is said for One Place One Altar One Bishop I cannot call to mind any Church-End but may be attained as well this way as if they met in one place alwayes and better FINIS
of Confirmation and bids me see Dr. Owen so interpreting it I honour the Doctor and will consider him when I have first proved it is meant of Ordination If Mens Judgments be worth any thing then for learning and Holiness we have very eminent Men for it Arch-Bishop Vsher Mr. Cart-wright Dr. Lightfoot Mr. Thomas Hooker Gualter Tossanus Bullinger Gillespy Dicson Johnson Jacob These understand it only of Ordination Other Divines of Confirmation and Ordination and * Because my Brother Charges me with my false Quotation of Mr. Cart-wright take his words on Heb. 6.2 By Imposition of Hands the Apostle meaneth no Sacrament much less Confirmation after Baptism but by a Trope or borrowed Speech the Ministry of the Church upon the which Bands were laid which appeareth in that whosoever believeth not there ought to be a Ministery by order to Teach and Govern the Church overthroweth Christianity Dr. Owen here doth not exclude it 1st I lay the Foundation for my Proof in these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.5 not laying again the Foundation This then is a Fundamental point Foundation must last as long as the House lasts Confirmation by extraordinary Gifts conveyed in the Imposition of Hands do not last so long as the Church lasts the Church hath lost this above Fifteen hundred Years But the Ministry intended in this place shall last to the end of the World Mat. 28.20 till the Body of Christ be perfected Eph. 4.12 13. Therefore this is the Foundation The other Heads of Catechism that are join'd with it must last to the end of the World And if Baptism then the Ministry that have the Command from Christ to Teach and Baptise Mat. 28.20 2dly Let it be observed that the extraordinary Gifts which were given sometimes by Imposition of Hands were given first to the Jewish Christian-Church and then to the Gentiles without Imposition of Hands Acts 2.2 3. with Acts 10.44 45 46. This is very material Do you then shew us two Texts where the Apostles separated Men to the Ministry without imposition of Hands as extraordinary Gifts were given first both to Jews and Gentiles without Imposition of Hands and to Cornelius and his good Company before Baptism Acts 10.47 3dly We have other Scriptures where Imposition c. is put for Ordination I named two Do you name one more where Imposition of Hands mentioned alone is put for Confirmation 4thly Imposition of Hands in Ordination to Office was before Imposition of Hands to the Collation of extraordinary gifts and more frequently mentioned therefore the more reason why it should be so understood here and not excluded The placing of Imposition c. in the Text-after Baptism does not prove it to be meant of Confirmatton no more than the placing of Faith in God after Repentance will prove that Repentance goeth before Faith in God whereas if a Man do not first believe God to be and such a God as the Word declares him to be yea if he do not believe the Resurrection and the last Judgment he will hardly Repent 2dly Cornelius and his Friends the Gentiles had those Gifts Conferred before Baptism Acts 10.45 46 47 48. 3dly Let them prove that all that were Baptized had these Gifts Conferred after Baptism This made Dr. O. so to expound it because it follows Baptism in the Text. As for Dr. Owen's Reasons against Ordination I see no reason saith he why the Apostle should pass from the Doctrin of the first entrance of Christian Religion and proceed to the Ordination of Ministers omitting the Lords Supper 2dly Nor why he should insert the observation of this Rite or the Doctrine concerning it in the same Order and under the same necessity with the other great Fundamentals c. Answ 1st And what necessity was there of his inserting extraordinary Gifts common to godly and ungodly and which were to expire in a short time amongst the Fundamentals 2dly Gospel Worship is a fundamental point and it was Christs pleasure to have a Gospel Ministry to carry on that Worship to the Worlds End and under that Rite the Ministry is meant Ephes 4.11.12 1 Cor. 12.28 3dly Under Baptism the Lord's Supper might be comprehended being the other Sacrament * So Dr. Gouge 's Baptism Synechdochice is put forboath Sacraments or being those were the Catechetical Heads which the Novices learned before they were Baptized and admitted into the Church as Baptism and Repentance went together in John's Baptism Matthew 3. so here Baptism and Repentance are mentioned but for the Lords Supper they might be further instructed after they were in the Church before they were admitted to it 4thly There is not such a necessity of Baptism as of Faith and Repentance yet Baptism is mentioned amongst those Heads The Prophets under the Old Testament Prophesied of these Gifts that they should be poured out saith the Dr. Answ True but the Prophets do not say they should be conferred by Imposition of Hands and so be made a Chatachetical Head under the New Testament 2dly So do several of the Prophets foretell what Pastors the Lord will give to his Church under the time of the Messah But to make an end with Dr. Owen to whom you refer me He gives us four Cases in which this Imposition of Hands was used The Second he mentions was in healing of Diseases Mark 16.18 c. This cannot be the meaning here saith he for this gift was extraordinary occasional Temporary Proper to some Upon the same grounds it cannot be meant of Confirmation For the Gift was Extraordinary Temporary Proper to the Apostles Ananias had an immediate Call to it Acts 9.10 11.17 Philip had no such power or Gift in Acts 8. And after the Apostles we read of none that could or did confer Gifts extraordinary by Imposition of Hands What he means by occasional I know not I know no word of Healing unless People were sick 2dly But I read in the Dr. p. 34. thus we shall allow room also for that other exposition of the Words which is more generally received I suppose he means Ordination because it complies with the Analogy of Faith I dare not be peremptory Then the Dr. is not absolutely against me So much for my first Argument I go on 2dly Ordination is an Act of Authority but Prayer and Fasting are no Acts of Authority These are the Duties belonging to all Christians I would desire no more Blessings than many good Women can pray for Therefore Prayer and Fasting do not make Ordination The Major only remains to be proved Acts 6.3 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we may appoint c. Tho' the Persons were qualifyed tho' elected by the Church yet they were not in that Order of Deacons till the Apostles put them into it Authoritatively Imposing their Hands upon them And this is common with all Presbyters Tit. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word we had before This word I find several times in the New Testament
Man will believe it Why then is this Text abused For my part I am for the Peoples Election provided it be carried on regularly and look upon this Imposing of Ministers by Patrons upon the People against their Consent as cursed Tyranny But for my own part giving honour to these worthy Men far more learned than my self I am not satisfyed that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text whatever the Etymology of the word was at first must necessarily note the Act of the People listing up their Hands in Election of their Officers I rather consider how the word is used in that Age or Time when Men write 'T is well known that words in time do vary in their signification from what they did at first Among divers others we have one in Scripture Ethis l. 4. Cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephis 5.4 Aristotle tells us how the Word was first used and who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man that was facetious pleasant Witty but withal cleanly in his Discourse But afterwards in his time if a Man did seem to be Witty tho' Scurrilous and base he now was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers such words we have in the Latin and English Tongue Philo and Paul were Contemporaries Philo flourished in Caligula 's Time and wrote before Paul and how Philo useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Hammond has given us an account out of his Works Likewise out of Lucian and Maximus Tyrius Where the word is used of single persons so that the word did not in those times signifie the suffrages of the People and the Word in Holy Writ Acts 10.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being given to God Plainly carry it that the Word doth not always intend or force the Peoples Suffrage whatever the Etymology of the Word signifles upon which Gerbard lays his stress I have not seen that piece of Mr. Selden but Mr. Ranew told me he had made it clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had lost that signification these contend for many years before Christ 2dly That Rule which Henry Stephens gives us concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take to be very true When this word governs an Accusative Case then it signisies but to create Ordain Thus he Now in this Text Acts 14.23 it doth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in Cor. 2.8.19 which these Men urge to confirm their Opinion there is no accusative Case but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was chosen of the Churches Let me add to this the Syrryack Version I doubt not but that Translator did understand the Etymology of the word as well as any of us now in this verse he renders the word they â—id Constitute or Ordain (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same Syriac word which is used in Tit. 1.5 Ordain Elders But in the 2 Cor. 8.19 there he uses another word to chase (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doubles the Verb as the Hebrews do which the Latin Translation gives thus deligendo delectus sit So the vulgar Translation Constituissent 3dly The Gramatical Construction is more to me than a Criticism when Paul and Barnabas returned to Antioch v. 22. they returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirming the Souls c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—horting them to continue c. These two were Paul and Barâ—abas's Acts then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul and Barnabas lifted up their hands if the word must signifie so from the Etymology of the word this was as much their Act as the â—ormer Let any School-Boy construe it tho' the Boy can tell you the Etymology of the word Then we shall have a new â—aâ—hion of ordaining by Ministers fasting praying and listing up their haâ—ds â—esides for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how will that agree with the Peoples listing up their hands what â—air sense shall we make of it But if we take the word as we see it was used in that time and as H. Stephens saith if it governs an accusative case as it doth in this place thâ—n the Sense runs smooth Paul and Barnabas did Constitute or ordain them i. e. the Disciples in the sormer verse Elders in every Church c. 4thly It is certain the Greek Fathers did use their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ordination Surely they understood their own Mother tongue as well as we I have observed Chrysostem in all those Texts where Imposition of hands is mentioned he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerhard confesseth that Chrysostom and other Ecclesiastical Writers do so use it And tho he stick to the Etymology of the word to maintain the Peoples right of Election yet Ordination he saith must be with Imposition of hands therefore he saith in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demum sit mentio in their praying they Imposed hands Thus he As to these Fathers who thus use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had they been against the Election of the People then I should have suspected their Integrity in their use of the Word but the People then had their Election of their Bishops and Presbyters And one thing I took notice of in the 5th Century I read of one Synâ—siâ—s a Man of very good parts who was to be Ordained Bishop of Syrene But when he should be Ordained he did not believe the Resâ—rrection of the Body yet the People who had elected him were so earnest to have him Ordained that Theophilus Alexand. did Ordain him hoping he might believe it afterwards as he did When I read it I thought what a difference there was between those times and ours they could Ordain a Bishop who did not believe one of the Articles of the Apostles Creed as it is called but the Church of England could cast out about eighteen hundred Ministers but for what was it because they did not assent to the Doctrine of the Church of England I heard Mr. Harmar should tell Bishop Reynolds if you can maintain the Discipline of the Church the Dissenters must maintain the Doctrine of the Church of England was it because they were scandalous in their Conversation was it because they were Idle and lazy was it because they did not worship God according to His Word Blessed be God they could charge us with none of these things for what then Let them answer that when they come to appear before their and our Judges They were Church-Men and Bishops that made that Act against us SECT III. NOw to your Reason why you Ordain without Imposition of Hands that which you chieâ—â—y insist upon is this There is neither Scripture Precept noâ— President for ordinary Officers of one Church to impose Hands in the Ordination of an Officer in another Church Answ First What need of such Presidents while Apostles and Evangelists were living Secondly This Argument of yours plainly implies that there is Scripture Precept and President to ordain in another Church so it be without Imposition of