desirous of it not only ready to accept but ready to offer the most condiscending terms of agreement and more hot yet in the pursuit of peace shall we be when we can see the practice of prophaness suppressed and the power and practice of holiness advanced with the least considerable encouraging condescention in lower uninstituted unnecessary things But if there be no condescention no abatement but rather swellings higher and higher then would I weep and wish with Jeremiah Oh that I had in the wilderness a dwelling place Then will this old Question come in fashion again and deserve a debate Whether a Minister be bound to preach the Gospel when discharged or silenced by the Bishops I think it is not to be doubted if able pious painful Preachers should succeed us and so the Church be little or no loser but we shall be the more glad and the more at ease But if our Successors be insufficient or scandalous to the hazarding of immortal souls what shall we do then Not preach up rebellion or faction or the like there is no Question but the Question is Whether we should not preach the essential Doctrines of Christianity as that there is a God a Saviour a Heaven a Hell c. with the necessary practices of faith repentance and good works And though we cannot do it in one Church whether we should not do it in another And if we cannot in any publick place whether we should not privately from house to house The Reasons which speak at present against our ease are these 1. Is not our office for the exercise and therefore is not the office in vain if not exercised Frustra est potentia quae non reducitur in actum 2. Have we not promised before God and the Congregation when we were ordained that we would through grace continue in this work to the end notwithwithstanding the discouragements we might meet with in this world 3. Did not the true Prophets go on to prophesie and that in publick even when they were prohibited 4. Was not this Ministry instituted in times of greatest discouragement and the first Ministers sent forth as sheep among wolves with warning to provide for tribulations and yet no dispensation granted more then to fly from one City to another 5. Did not the Apostles go on to preach the Gospel though prohibited imprisoned scourged stoned and many murdered martyred It s like these knâ—w of no Quietus est from Christ Jesus in this world 6. Did not the Martyrs and Confessors in the three first Centuries preach in houses in wildernesses and caves of the earth when in danger every day of their lives 7. Are we not bound to preach the Gospel be instant in season and out of season And how can we be faithful if we neglect it 8. Is there not a Wo to us if we preach not the Gospel 9. Have we not multitudes of poor blind naked starved souls which are likely to be lost for ever if we help them not And are not these moving objects of charity unto us as well as such have been unto others 10. Would not seducers shame our silence by their boldness Our forbearance by their continuance Much more might be added but this may suffice to be propounded to provoke to further consideration I know the devil the flesh and carnal friends will stupifie many a conscience which they cannot satisfie But oh that men were wise to be quiet with nothing but what will bear them out at the dreadful day approaching when we must all account for our stewardship when we may be no longer Stewards Oh let us all be faithful to God whatever it cost us and Heaven will shortly make amends for all THE QUESTION Whether a Presbyter ordained by the Presbyterie may lawfully be reordained by a Diocesan Bishop CHAP. I. Wherein are premised certain distinctions in order to the explication of the Question 1. WE must distinguish betwixt Political Ministers or Ministers of State and Ecclesiastical Ministers 2. There are some that distinguish Ecclesiastical Ministers into Preaching Presbyters Ruling Presbyters and Deacons 3. There are that distinquish preaching Presbyters into Presbyteri primi secundarii or majores minores or Presbyters ruling over Presbyters i. e. Diocesan Bishops and subject Presbyters 4. Let us distinguish betwixt Presbyters duly qualified and unqualified Presbyters 5. Ordination may be considered either 1. As its a Magisterial Soveraign act of Christ Jesus consisting in the Institution of the office of a Presbyter determining the work and end describing the person qualifying by his holy Spirit and obliging in case of need to undertake the office as also in giving anthority to his Ministers to try mens abilities and invest the qualified with this power and to his Vicegerents the Magistrates commission to protect and encourage and to his people a liberty to chuse such to watch over their particular Congregations or 2. As its a Ministerial act 6. In the Ministerial act we distinguish betwixt 1. The act of the Magistrate allowing ordinations within his jurisdictions as also allowing commanding protecting and encouraging the faithful exercise of the Ministerial function 2. The act of the people electing such a person to be their Minister 3. And the acts of the Ordainers which are probation approbation benediction imposition of hands and investiture though these five are not all essential to ordination yet they seem to be all integral parts thereof 7. We must distinguish an ordination to the office of the Ministry in the Catholick Church and a separation to the work of the Ministry in a particular Church 8. We should distinguish the usage of the word Presbyterie either for the Colledge of Presbyters or as in some Ecclesiastical Writers for the office of a Prebyter 9. We distinguish a Colledge of truly ordained Presbyters from a Colledge of unordained pretended Presbyters 10. We distinguish betwixt heretical schismatical scandalous Presbyters and orthodox peaceable and blamelesse Presbyters 11. We distinguish betwixt Presbyters ordination in schismatical necessitous times and Presbyters schismatical ordination or betwixt Presbyters ordination in a collapsed Church and Presbyters ordination in a Church constituted and otherwise constitute by Diocesans 12. We distinguish betwixt the regularity of an ordination and the validity as also betwixt the irregularity and in validity and the same either according to Gods Laws or mans Laws which some call lawful and legal 13. We also distinguish the lawfulnesse of imposing re-ordination from the lawfulnesse of submitting thereto when imposed 14. We may distinguish the lawfulnesse of accepting in foro Dei in foro conscientiae in foro humano 15. We distinguish the lawfulnesse of accepting without any necessity and under a necessity and the kinds and degrees of necessity should be considered 16. We distinguish a proper Reordination if such a thing can be in the world from a confirmation 17. Some distinguish betwixt a Reordination absolute and a Reordination hypothetical 18. Some distinguish a
that but Popish but to a Doctrinal succession for that is Protestant And here what need I say much to prove that the Right Reverend Bishops Doctors and Pastors of our Church have owned Presbyterian ordination as valid sith that incomparable Mr. Baxter hath cited Bishop Jewel Bancroft Vher Downame Disput with Everard 240. Trys 541. Davenant Alley Morton Pilkinton Prideaux Overall Bramhall Bridges Bilson and Andrews all Bishops and D. Field Saravia Powell Chillingworth Bernard Ferne Steward Mason with the Lord Digby Grotius and Chisenhall to whom may be added the Revered D. Sanderson D. Featley Dr. â—â—wnes and D. Forbess and especially leâ—â—â— the Archbishops Bishops Archdeacons and Clergy of England be forgotten Irenicum who in their Book entituled The institution of a Christian man subscribed with all their names and dedicated to K. H. 8. an 1537. c. of Orders Nor K. H. 8. himself who in his book stiled A necessary erudition for a Christian man set out by authority of the Stat. of 32. H. 8. c. 26. approved by the Lords Spiritual and Temporal M. Pâ—yns â—ubâ—sh Tim. Tit. p. 71 72. with the Neather House of Parliament published an 1543. in both which Tracts they resolve that Bishops and Priests by Gods Laws are one and the same and that the power of ordination and excommunication belongs equally to them both Now judge who are nearest the Church of England the rigid Prelatist or the moderate Presbyterian And that our honoured Fathers were against the reordination of the presbyterially ordained appears partly from their owning such ordinations as valid and more fully in their constant admitting such to preferment without any reordination To instance in that famous story of the three Bishops whereof B. Andrews was one that were to consecrate Bishops for Scotland and the Qu. being mov'd whether those Scotch Ministers should not be reordained Presbyters before they were consecrated Bishops and it wâ—â—arried in the Negative and so they proceeded Iremember not long since a Reverend Minister and Prebendary told my self that he having received Presbyterian ordination beyond sea who when he came over into England went to a Bishop about his ordination who refused tâ— reordain him the judgement of Wickliff Hooker Armachanus and Mason shall be given by and by But if any one would perswade me that the antient Bishops were for such a reordination I shall only entreat him to produce a Catalogue of their names with a citation of their words for seeing is believing But I confess I have arrived at such a degree of assurance that few if any at all of the late Bishops excepting A. Laud with two or three of his Proselites that ever avowed a reordination of those that were ordained by Presbyters were those old dead Bishops but alive again they would quickly I believe remove reordinations and such like altitudes Nay more yet I do not believe that A. Laud B. Mountague or Bishop Hall though the highest in England that I have read of did ever maintain that those might lawfully be reordained which were validly ordained before so then the person in the Question must be satisfied that his former ordination is void or else he departs from those three lofty Bishops but if therein he be satisfied then he departs from others in this at least much more humble Judge now by this how we can accept a second ordination and yet be faithful to the Church of England 15. Will not this submission to a re-ordination prove a confirmation of some in certain false principles an enervation of others in certain true principles and so prove a lamentable scandal to them both See the danger of scandalizing your brethren Jer. 23.14 Mat. 18.6 7. Rom. 14.14 ult 1 Cor. 10.28 29 30 31 32. 1 Cor. 8.9 10 11 12. Now consider whether these be not false principles That there is an absolute necessity of a regular succession of Bishops and Priests that Bishops are a distinct order from the Presbyters jure divino that the sole power of ordination as well as the exercise of it lies jure divino wholly in the Diocesan or that a Diocesan Bishop is ential to ordination And so where there are no Diocesans there are no Ministers no Ordinances no Churches Organical no Christians See now how naturally such a re-ordination tends to the lengthening the cords and strengthening the stakes of these principles and likewise how craftily it weakens the hands and emasculates the hearts of those in England and other Reformed Churches which maintain the contrary Little do some think how their re-ordination hath drawn tears from many an eye and sobâ— from many a spirit whom they would not have made sad and encouraged many young ones to imbibe those principles which otherwise they durst not have tasted and how it hath been a sport unto some mocking and scorning at mens fluid vertiginous humors whilst others have stood trembling to see their dangerous stumbles and how it hath filled some men with hopes that all would do so and therefore they need to abate us just nothing and others with fears that too many would do so and therefore they dare trust us with nothing and just as the unnecessary Imposers so the Weathercock-Turners do sadly promote the Brownistical separation 16. How can the person in the Question pray in faith for a blessing on the second ordination either before in or after the solemnity for what ground have we to believe that Christ will bless such an odd use or I fear abuse of his ordinance or if you will a humane injunction varnished over with specious pretences of Christs institution Whether there be any more then a pretence of Christs institution try and see 1. In Christs ordination there is a segregation of person from the world which supposes hiâ— in the world in a sense before but thaâ— supposition cannot be admitted and consequently there is no segregation in reordination 2. Is there not in Christs ordination special dedication of a person to God which supposes that he was not so dedicateâ— before now this cannot be supposed iâ— reordination 3. In Christs ordination iâ— there not an investiture with Ecclesiastical power which supposes a defect of that power before but not so in reordination Where then is the essence of the instituted ordination or the natural consequentâ— thereof to be found in this new devised transaction which must be called a legal establishment a Canonical confirmation c. Upon what foundation therefore shall we build either our faith or hope that God will own us or blesse us in such a business 17. Is it not worth while to consider whether the Reordainers themselves be canonical or not not that I intend to slander in the least any of our Right Reverend Bishops only as I may without just offence discover in thesi that Bishops have as little regular authority to ordain as the Presbyters themselves 1. What hath been thought of these Bishops which were never elected
the Sacrament and instead of Amen to say I will not fly to Cornelius Now then let any one judge whether all that were Presbyterially ordained were such as Novatus or their ordinations like his if they were let them be censured with him but if not we crave justice 2. Let us consider the case of Aerius who was condemned by Epiphanius for an Heretick as some say for maintaining an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt Bishops and Presbyters But I suppose that Aerius was condemned by Epiphanius on this account yet I hope you will not think Epiphanins's censure sufficient to make Aerius an Heretick for if you do then you must acknowledge that he was an Heretick for denying prayer for the dead for denying the Paschal Fast as Judaical sith Christ our Passover is sacrificed for us For on these accounts was he condemned for an Heretick by Epiphan Yea and other Doctrine shall you find condemned by Epiphan for heresies which the very Papists themselves will acknowledge for verities Haereâ—â—s nomen rebus levissimis impingitur Ludo. Vlv. Quid est Pascha saith Aerius quod apud vâ—s per ficitur Iudaicis fabulis rursus addicti estâ—s qua ratione nominatis post mortem nom na mortuorum Orat vivens quid profuerit mortuo Aerius Arianus qaidem in totum aliter enim non fentit quam velut Arrius furiosus mente elatus opinione magnam multâ—tndinem allexit sugabatur cum sitis ah Ecclesâ—is c. quid est Episcopus ad Presbyterum Nihil differthâ—c ab illo unus enim est ordo unus inquâ—t honor unadignitas Epiphan haeres 75. 2. It is evident that Epiphan understood by heresie any doctrine pertinaciously held against the Church whether fundamental or not and so his heresie seems to me to be sometimes but a higher degree of or an aggravated Schism 3. But if Epiphan had understood the word heresie never so strictly yet Aerius being an Arrian might and is thereupon called an Heretick 4. I do not observe that Epiphan anywhere cals Aerius an Heretick meerly and simply upon the account of his Ifotomy nay confident I am that some Doctors of our own do deny it and particularly if my memory exceedingly fail me not Bishop Jewel and Doctor Field 5. If Aerius held an equality not only in order but degree and dignity also as no doubt if Epiphan may be credited he did then some of ours ordained by the Presbyters cannot be brought under that censure 6. But if it were heretical to say that Bishops and Presbyters were but one order by divine right what then is Catholick 7. It seems that Aerius was furious and turbulent and divided the Church of God being settled but so it cannot be said of many Presbyterially ordained So then what is the Instance of a disowned Arrian schismatical Aerius to orthodox peaceable Presbyters 3. We come to consider the instance of Coluthus and whether it be forcible or friendly to argue from the pretended ordination of Ischyras by Coluthus to the ordination by Presbyters 1. Socrates Ecclehist l. 1. c. 20 21. tels us August in Euseb ecc hist 595. One Ischyras practised privily such a kind of offence as deserved a hundred kinds of death 2. When he had never taken orders it is said he called himself a Minister and presumed to exercise the office of a Priest 3. Nay more Athanasius accused him to have received no orders at all 4. He raised heavy slanders and reproaches against Athanasius such as I scarce ever read on before 5. The Coluthians of which party Ischyras was affirm that the evil of punishment cometh not from God 6. This Ischyras adheared to Euseb us and the Arian faction as the other Meletians did whom though Epiphan will not call Hereticks but Sectaries yet Socrates will and gives us this account thereof Meletus Bishop of a certain City in Egypt â—â—ccl l. 1. c. 3. beside sundry other causes specially for that in time of persecution he had renounced the faith and sacrificed unto Idols was deprived of his Bishoprick by Peter Bishop of Allendria which suffered martyrdom under Dioclesian 7. It is said by Doctor Field and others Of the Church l. 3. c. 39 That Ischyras was deposed for being ordained by Coluthus a Presbyter not because such ordination was void in its own nature but from the strictness of the Canon 8. If I might give my judgement upon the diligent perusal of the whole story I should say That I fear irregular contentions more then irregular ordinations caused such frequent deprivations and that uncharitable animosities more then antiscriptural heresies drew up such dismal charges against each other And will not now adayes some surmise that these are the principles within when they see such practices without But to conclude according to the history what is the deprivation of a scandalous heretical schismatical unordained Ischyras to justifie the deprivation of holy orthodox peaceable ordained Presbyters Reader scorn not at these Epithets for verily we will submit to the severest tryal before fit Judges and those Presbyters that are not found such we will be content they should be deprived on condition those that are so may be confirmed 4. Now I come to consider whether the condemnation of Maximus by the Constantinopolitan Councel and those that were ordained by him will warrant a condemnation of Presbyterian ordination Gregory Nazianzen the person chiefly eoncerned in this transaction assures us that Maximus was a very wicked debauched person thus he paints him Poema de vita sua ad popul Constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea more he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the very Citizens of Constantinople were mad at him and accused his wicked life 2. He invaded without the consent or knowledge of the Bishop Clergy or fraternity the Church of Anastasia in Constantinople Gregory Nazianzen Bâ—shop there being sick 3. He came in the night 4. With many bribed persons 5. Was ordained in the Church into which they brake by certain Bishops of Aegypt and so out of their own confine sent by Peter Bishop of Alexandria is Bishop Bilson cals them But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perpetual Gov. 254. and as Gregory Nazianzen faith of them 6. He was ordained Bishop In Apol. 339. never being ordained Deacon or Presbyter before as Doctor Blondel tels us 7. He was droven out of Constantinople by the people 8. When he addressed himself to the Emperour Theodosius Greg. Na. Poem ib. he was repulsed with great wrath and formidable threats 9. Yet not quiet he goes to Alexandria and there drives Bishop Peter out of his Chair 10. Though it is true he was condemned by the Constantinopolitan Councel yet I find not the least mention that he was ordained by Presbyters only or for such ordination that be was deposed Take the Canon it self and make your best of it Propter totius indisciplinationis â—jus doctrinam quae Constantinopoli orta
Council of Nice Merlin de Concil Can. 8. it was ordained that the Novatians though as it is said by some ordained by Presbyters and in a schism yet upon their return to the Catholick Church should have reconciliatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so remain in the Clergy Thus the Canon runs Si qui voluerint venire ad Ecclesiam Catholicam ex Novatianis placuit sancto Concilio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciliatoria manus impositioneÌ„ accepta saith Blondel Hi vero qui ab illis veniunt In Apol. P. 357. si forte Episcopus fuerit habeat sacerdotii dignitatem nisi forte placeat Episcope Catholico concedere ei etiam Episcopalis nominis honorem si vâ—ro non placuerit inveniat ei locum ut sit in parochia Coepiscopus aut in Clero Presbyâ—r in civitate una non videantur duo Episcopi esse ille omnimodò in clero â—â—r manere videatur To the same purpose â—or ought I am sure to the contrary Tom. 7. Cont. Epist Parm. l. 2. c. 13. may â—e applied that of St. August concerning â—he Dontatists Et cum expedire hoc videatur Ecclesiae ut Praepositi eorum venicentes â—â—d Catholicam societatem honores suos ibi non administrent non eis tamen ipso ordinationis sacramento detrahuntur sed manent super eos ideoque non eis in populo manus imponitur ne non homini sed ipsi sacramento fiat injuria si quando ignoranter fit nec animose defenditur factum sed corrigitur cognitum venia sacilius impetratur Deus enim noster non est dissentionis Deus sed pacis Concil Ilerden thus determines Qui contra decreta Canonum indiscrete clericos usque nunc or dinaverunt eis Dominus vel sancta Ecclesiastica charitas ignoscat amodo vero si in tali usu proruperint decretum Canonum quod ciroa corum personas statutum est id est ut nullum ordinare jam audeant observetur vel qui deinceps ordinati fuerint deponantur hi vero qui tales hactenus ordinati sunt nullo tempore promoveantur Here is rigor enough yet not exclusive of all charity Yet further I shall cite a story out of M. Mason De Min. Aug. p. 169 170. to the extreamest shame of uncharitableness He urges against the Romanists that their Bonner Bishop of London Heath Archbishop of York and Thurleby Bishop of Ely were ordained in a time when both ordainers and ordained were pronounced both Hereticks and Schismaticks by the Pope of Rome Sand. de Schism l. 2. p. 260. Unbish Tim. Tit. postc p. 35. postc p. 35. and Cardinal Pool when Queen Mary came in Pontificis Legatus cum regnum à priore schismate ac haeresi absolvisset Ecclesiae Catholicae reconciliasset Episcopos omnes qui sententia religionis erant Catholici in priore schismate factos confirmaret ita pro legitimis habiti sunt Episcopis The same story I find in that Testimonial Writer Mr. Pryn with two more The one is this That sundry English Scholars who fled beyond the seas to preserve their lives liberty and religion during her i.e. Queen Maries bloody raign where they received ordination from Presbyters in many Protestant Churches of Germany and Genevah were not only allowed and presented to benefices as lawful Ministers by our Bishops 〈◊〉 Queen Elizabeths raign upon their reâ—â— England without any reordination but one or two of them made Bishops without any previous Episcopal ordination and Archbishop Parker himself consecrated by three Bishops and a Presbyter The other story is of Theodore Archbishop of Canterbury who coming from Rome an 670. confirmed Ceadda ordained before by the Presbyter Monk of Hy Abby In the Synodical Epistle of the Council of Nice we have this eminent instance of the confirmation of those that were ordained by Meletius Hist l. 8. c. 10 24. Socrates in Harm translat l. 1. c. 6. p. 225. who sacrificed to Idols in time of persecution joyned with the Arrians and was excommunicate of the Church and as Nicephorus saith took his Bishoprick to himself There remained as yet touching the contumacy of Meletius and such as he had advanced to Ecclesiastical orders to be determined of us and what the Council decreed touching him thus understand Well beloved brethren the Council being bent to deal with more clemency towards Meletius then he deserved for by just judgment he was worthy of no pardon decreed that he should remain in his proper City that he should have no authority to make Ministers no authority to advance any to the Ecclesiastical function neither to appear nor present himself in any other region or in any other city for that purpose but only to retain the bare name and title of his office and dignity They have decreed further touching such as were entred into holy orders by the laying on of his hands that they after confirmation with more mystical laying on of hands should be admitted into the fellowship of the Church with this condition that they should enjoy their dignity and degree of the Ministry They who through the grace of God and the means of your prayers were found no maintainers of schism but contained themselves within the bounds of the Catholick and Apostolick Church void of all erroneous blemish let these have authority to consecrate Ministers to nominate such as shall be thought worthy of the Clergy and in fine freely to do all according to the Canon of the Church Let me add one instance more Niceph. hist l 11. c. 20. and that shall be of Amphilochius of whom it is storied that he was consecrated a Bishop by the Angels which thing being known Estius in Sentent Com. l. 4. in dist 25. p. 43. certain Bishops without any further consecration admitted him to the Episcopal function bestowing upon him only a salutation and a kiss and thus was a doubtful ordination confirmed By all which we see that good men and great men Politicians and Christians have thought such a general confirmation in the case of doubtful ordinations both lawful and needful charitable and profitable and surely it may be imagined that when God shall give us divinely qualified heads and piously peaceable hearts then shall we be ready to transcribe their presidents into our practices and draw their instanced confirmations into healing imitations FINIS
A Peaceable Enquiry INTO THAT Novel Controversie ABOUT Reordination WITH Certain close but candid Animadversions upon an ingenious Tract for the lawfulness of Reordination Written by the Learned and Reverend Mr. J. HUMFREY By R. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4 15. London Printed 1661. The Prefatory Epistle to the Reader Candid Reader SO I call you because I would have you for so I need you knowing much that I know but little even so much that consciousness of imbecillity had almost stupified conscience of duty and had those more antient more literate more judicious Classical Divines been but half so forward to vindicate their ordinations as they were to engage young Scholars to accept them I should have been a Reader â—wtâ—h you whilst such had been our Writers Though in other points they have done worthily yet shall I praise them in this I praise them not they have been almost wholly silent and therefore least the truth should suffer I have exposed these rude lines unto publick censure yet not Dictator-like dogmatically determining but Learner-like humbly yet closely enquiring and hence it is that you may observe so many Interrogations and other expressions which you may understand interrogatively yet this proceeds not from the clearness of my knowledge of unanswerable doubts but from unanswerable doubts of the clearness of my knowledge and where you find the most determinative expressions they are sometimes to be understood de posse non de esse and where they are to be understood de esse either in general commendations discommendations or otherwise you may do me right to distinguish both persons times and places more especially let not any construction be be put upon any expression contrary to the Authors intention that may produce the least disloyal reflexion upon the Kings most excellent Majesties Person or Authority whom I love and honour fear and obey pray and praise the Almighty for Neither let there be thought that here is the least unworthy aspersion cast upon the right reverend Bishops for so I dare stile them whom I honour for their Learning and Gravity Loyalty and Authority Nor any Citations Interrogations or Animadversions from or upon any book whatsoever be pressed with such an unnecessary construction as is unwarrantable or unworthy a Christian man And though Mr. John Humfrey be the very first in the Christian Church that ever I heard or read of that wrote a whole Tract for Reâ—â—ination yet the reverend Author being learned and moderate the Tract ingenious and peaceable I should account it disingenuity to be abhorred to deal disingeniously in the least with such a person and though we are so unhappy as to differ not only about this point of Reordination but also about that other of general Admission yet these making no breach in the foundations of Christianity shall make no breach on my part in the bonds of fraternal charity Nay this I hope that peaceable humble spirits will promote charity by the candid management of their differences whilst proud and peevish spirits waste theirs about the very punctilio's of their unities A judicious pious person without passion or faction a Christian Catholick without a party is a Phenix no lesse excellent then rare Many have taught this way but few have trod it and fewer will there be when the necessary Evangelical terms of peace shall be slighted and new unnecessary additionals shall be advanced But yet if any shall break peace with me as an impossibility or illegality on their false terms yet I will keep peace with them if possible on better terms And verily what I have here written was not to kindle contentions but to allay them and he that will not believe me let him for his satisfaction but read Ecclesiastical History where to his grief he may observe what dividing scandalizing contentions have risen about Ordinations for the preventing whereof in the Church of England I have here produced an expedient in order to accommodation heartily imploring the Throne of Grace that our Protestant Bishops may never joyn with the Popish Idolatrous Prelates in decrying the Reformers and Reformation the reformed Churches Ministry and Administrations 1 King 22.24 Nor like Zedechias quarrel with Micha thus By what way went the Spirit of the Lord from me to speak unto thee Mat. 13.55 56. Nor like the Pharisees who said of Christ Is not this the Carpenters Son Whence then hath this man all these things Nor as the high Priest to the Apostles By what authority do ye these things I find a notable Instance in Petilian Acts 4 7. who pleaded the cause of the Donatists in the Council at Carthage against Saint Augustine who pleaded the cause of the Catholicks and having nothing as it were to say against Saint Augustine he fals a quarrelling about his ordination Tu quis es Filius Ceciliani an non Collat. Carth. tert art 227 c. Unde coepisti quem habes patrem Unde tua progenies ubi tuum caput Si non habes ergo haereticus c. Even so our reverend Prelatists have nothing against me and such as I who were neither fighters nor fomenters in the late unhappy wars neither perjured nor apostatical by breaking either Oath of Supremacy Allegiance or Canonical obedience or contradicting our subscription having never been exercised with them by reason of our minority We are no Covenanters no Engagers no Abjurers of the Royall Family and if others were engaged in rebellion in schism or the like we will not own them nor justifie them therein if we know it We abhor the murder of the late King the violations of the late Parliament the late Vsurpations the uncharitable oppression of several learned and pious Prelatists and those rebellious risings and mutinies since his Majesties return We now make it our business to preach up peace and purity truth and loyalty and waving contentions we labour for moderation and condoling the suppression of an honest party we would gladly rejoyce in an accommodation fearing not only the entangling impositions but also the dividing separation Oh I wish again and again that they had never questioned our ordination for sure I am it hath exceedingly hindred an accommodation of the old differences and promoted also new dissentions But for the removing this mountain out of our way to the Land of Peace I shall out of my penury offer this Manual of instruments prepared first for my private use wherein you have after the Question propounded 1. Certain distinctions in order to explication 2. Certain propositions for the stating of the Question 3. Certain argumentative Interrogations for further deliberation 4. Certain Solutions of Mr. J. Humfreys Arguments for better satisfaction 5. Certain concessions in order to an accommodation 6. Certain Considerations humbly offered to the Imposers of Reordination to perswade to moderation By which I hope to manifest to the world that we are not averse to peace but passionately
Reordination accumulative and a Reordination destructive i. e. of the former ordination 19. Some distinguish betwixt Apostolical and Apostatical Bishops 20. We must distinguish betwixt a Re-ordination wherein nothing is doubtful but the reiteration it self and a Reordination wherein the annexed concomitants may be as doubtful as the repetition of the act or betwixt Reordination in thesi in hypothesi or in actu signato actu exercito CHAP. II. Containing certain Propositions whereof many are presupposed in the Question and granted though not by all men yet mostly by the persons that are chiefly concerned in the Question Prop. 1. IT is presupposed that Jesus Christ being Lord over all hath instituted and ordained the office of a Presbyter determined his work described his qualifications impowered certain persons to set some apart to this office c. for the converting of sinners and the edifying of his body Mystical Prop. 2. It s to be understood that the Presbyter is not a meer political Minister but an Evangelical Presbyter for so you must give me leave to call him nor a meer Ruling but a Preaching Presbyter yet not one that rules over Presbyters neither is it to our purpose to enquire whether there be any such Ruling Elders or Diocesans by divine institution or not Prop. 3. It is to be presupposed that Jesus Christ by his Spirit doth qualifie certain persons and encline to undertake and enable to discharge this Ministry and that the person in the Question is such a one and that his former ordination was not vacated through the want of any necessary qualifications Prop. 4. It is presupposed that no man takes this honour to himself but that persons qualified are to be solemnly set apart or ordained to this office and that the person in the Question doth ipso facto acknowledge as much or else to what purpose doth he trouble himself about Reordination Prop. 5. It is to be understood that this Ministerial ordination is the solemn investing of a person qualified with Ministerial power after and with examination approbation benediction and imposition of hands and that the person in the Question hath received so much from the Presbyterie and that the fault lies not in the defect of any of these acts Here I confesse is something more doubtful as whether the Presbyters ordination be an ordination but this I leave to others who have spent more paper upon this Question then upon the other of Reordination as also it seems doubtful to some whether ordination be an investiture with Ministerial power This more directly lying in my way I shall endeavour to remove before I step one foot further I find some that would make Ordination but a confirmation or testification of our Ministerial Call Thus that learned Casuist Baldwin C. C. p. 1032.1033 Ordinatio nihil est aliud quam publica solennis legitimae vocation is confirmatio ut constet omnibus personam hanc non sibi ipsi rapuisse munus Ecclesiasticum c. melius est vocare ordinationem solennem ritum quo testificatur de legitima vocatione ordinandi donisque necessari is c. it s well known that Ames Hooker and several of the Congregational brethren place the essence of the Ministerial Call in election and make ordination but adjunctum consequens Now I acknowledge if ordination should suppose a man to be a Minister already and to be it self but a meer solemnity as the coronation of an hereditary Prince then there is not so much intrinsecal to that ordinance which may hinder its repetition but let us not so slight ordination before we hear what others say Sum. in supplem ad 3. part p. 41. in Sentent Comment 1.4 p. 14. De Effect sacr l. 2. c 19 De Min. Eccl. p. 182. De Min. Evan. p. 166.186 Miscel Quest p. 34. Ordo signaculum quoddam Ecclesiae est quo spiritual is potest as traditur ordinato saith P. Lombard justified herein by Aquin as So saith that other learned Schoolman Estius Ordo Sacramentum est novae legis à Christo instâ—tutum quo potest as spiritual is traditur c. So Bellarmine In sacramento ordinis adscribitur in numerum Ducum Praepositorum hujus militiae accipit potestatem distribuendi aliis bona Domini c. Gerard saith Effectus ordinationis proprius est collatio potestatis docendi sacramenta administrandi ad illum ordinatio per se dirigitur eundemque perpetno infallibiliter consequitur M. Antonius de dom l. 2. de Repub. Eccles 6.3 Sect. 24. c. cals ordination Missio potestativa which the London Ministers and Gelaspy do well approve The Confession of Wirtembergh seems to hold forth the same doctrine we cannot see say they what use there is of those kind of men in the Church which are ordained for this purpose that they may have authority to sacrifice for the quick and dead Therefore it is evident Harm of Confes p. 266. that except a Priest be ordained in the Church to the Ministery of Preaching he cannot rightly take unto him neither the name of a Priest nor the name of a Bishop Mr. Firmin citing Gerards description of ordination before mentioned adds thus much more with whom agree the stream of Divines and the practice of the Churches in New England Which story of New England I confesse I should hardly believe Schisme p. 83. did not a New England man tell it Lo here you see are two sorts of Divines and what shall we do with them We will resolve to reverence them both but pin our faith on the sleeves of neither I proceed therefore to enquire into the nature of ordination And here I grant what indeed cannot be denyed 1. That Jesus is the principal Constituent of the Ministerial power or office and he is most properly the Ordainer and his Act is most properly ordination 2. That the Gospel-Charter is the Instrument to convey this power 3. That a person qualified with essential qualifications at least is the only Recipient of this power 4. And may I not add That ordination is such an ingredient call it by what name you will that where it is rightly put there is Ministerial power conveyed and where it is not put there is not there cannot be regularly any conveyance So that you may call ordination either a solemn-publick Approbation Confirmation Testification or allowance with some or a potestative Mission solemn Investiture Collation the essence of the external Call which external and internal Call I understand much like to their external and internal Covenant with others or what else you think fit and I shall not quarrel with you about words provided it be acknowledged that it hath the force of a condition or causa sine qua non And though I might with some challenge more as due to ordination yet I choose rather to content my self with thus much least catching at a shadow with the Animal in the Fable I
minus 10. What is that office not in name but in deed that the person in the Question must be ordained unto before he be reordained a Presbyter either it is the office of a Deacon or not if you say it is then 1. Where hath the Scripture made a Deaconry a step to Presbyterie 2. Where hath Christ given the power of baptizing unto Deacons See the book of Consecrat of Bishops c. 3. Where hath Christ separated the power of preaching and the power of baptizing 4. If our Deacons have a power to preach as some say then who hath power to suspend them constantly from the exercise 5. Or who can acquit them from the guilt of the constant neglect of their work 6. But where hath Christ conveyed the power of preaching unto Deacons 7. Where shall we place the boundaries betwixt our Deaconries and Presbyteries especially where shall we find such boundaries in the Scripture 8. How shall the re-ordained Presbyter execute the real office of a Deacon one part of whose work is certainly to serve tables Acts 6. beg for is not that work incompatible with the work of a Presbyter especially in great places and was it not judged so by the Apostles 9. How shall the Presbyter promise to continue in the office of a Deacon only as a probationer for the Presbyterie 10 How can he believe that a Deaconry is a step to Presbyterie when yet he is forced himself to step from Presbyterie to Deaconry if the motions of our speculations ascend from a Deaconry to Presbyterie how then shall the motions of our practicals descend from a Presbyterie to a Deacontie what cross-graind creatures would this make us and what contradictory motions would this produce in us would not such a procedure fit the person in the Question for this Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you say this is not the real office of a Deacon then 1. What office is it 2. By what authority instituted 3. Why is it called the office of a Deacon 4. Why are men ordained into it as the Deacons office 5. Why are men engaged to execute it as the Deacons office c. Let these things be considered for consideration is the end of their offer not a positive present determination by the Author 11. How many ordinations to the same office may a man submit unto Take a person that is now re-ordained he was 1. Ordained by the Presbyterie to be a Presbyter 2. He was ordained by the Bishop to be a Deacon 3. To be a Presbyter So then there is two if not three ordinations to the same office passed already And if a man may submit to two ordinations then why not to twenty and if to twenty why not to two hundred if any supposed necessity shall require it as once in a discourse a Gentleman of the passive conformable way being asked what if the Magistrate should impose as many ceremonies in the worship of God as ever the Jews had though not the very same must we submit to them all Yes said be Suppose he should add as many more as ever the Heathens had must we submit to them all yes also And therefore what think you will it not be worth while to consider a little where we shall stop or stay if once we leave Christs institutions Christs boundaries 12. Whether by a reordination we shall not create innumerable scruples in the hearts of the people about the validity of our former consecrations of Sacraments and therefore if for the satisfaction of a scrupulous Clergy we accept an hypothetical reordination how shall we avoid the giving an hypothetical rebaptization for the satisfaction of a scrupulous Laity 13. Will not this reordination prove the greatest scandal to the Reformed Churches will they not sook upon it as disowning their Ordinations their Ministry their Sacraments their Churches their all for 1. Were not their Ministers ordained by the Presbyterie as well as ours 2. Had not many of them as much liberty if not more of attaining Episcopal ordination then ours 3. Did not some of them cast off their Bishops which is the worst that can be said by the Prelatists against ours and against but a very few of them neither 4. Have not several of them declared in their Harmony of Confessions their dislike of Diocesan Bishops and Lord-Bishops which is more then many of ours ever did 5. Have not several of their Chieftains written so voluminously and learnedly against Diocesans as few of ours were ever guilty of how can it therefore be denied but this reordination will sadly wound them through our sides and shall we make a small matter of so sad a business as 1. To cast such a reflexion upon such famous and numerous Ministers and Churches 2. To make such a wide breach betwixt our selves and them sometimes the Dearest friends 3. And to make it by backsliding from our former prefessions of liking and loving them 4. And hereby weaken the Protestant Interest 5. And play the devils and the Jesuits â—ame whilst they stand laughing on 6. And provoke Protestant Princes and Pastors to set themselves against us and it may be to fight us by carnal and spiritual weapons if this be a laughing matter what is lamentable notooùs is that story how Doctor Holland when Doctor of the chair at Oxford schooled D. Laud afterward Archbishop of Canterbury yea and turned him out of the Schools in the face of the University for denying Bishops and Priests to be one order and that upon this very account because it would set us at variance with the Reformed Churches which have alwayes hitherto continued in amity 14. How shall we be faithful sons of the Church of England if we should disown that ordination which our Reverend Clergy have formerly owned or own a reordination which they have alwayes disowned How ambitious soever some of our brethren are to be admired as the constant sons of the Church of England yet let me tell them if they have nothing more to argue their constancy then their disowning an ordination which was alwayes owned and owning a re-ordination which was alwayes disowned they may be long enough ere they atrain that honour except they attain it before they deserve it likewise had they no more to prove the unfaithfulness of the Presbyterians to the Church of England then because they will not desert the Church of England in these two material points they might twist sand long enough before they make ropes And here let no man buz into my ear such a Question as this how can the Church of England be unfaithful to the Church of England for I hope none will confine the Church of England to a few of her present Doctors be they never so eminent neither will they understand by their faithfulness to the Church of England Bishop Jewel Defence of the Apol. part 2. c. 5. di 1. p. 120. a faithfulness to a personal succession of Bishops for what is
that ye may be able to swear in truth righteousness and judgement 6. Can you professe before a Congregation that you trust you are inwardly moved by the holy Ghost to take upon you the office and ministery of a Deacon after so long a time as you have been virtually a Deacon already 7. Can you solemnly profess that you think you are truly called to the ministery of the Church that is first to be a Deacon and afterwards a Presbyter either according to the will of Christ or the order of this Realm Where hath Christ or this Realm prescribed such a reordination 8. Can you cordially promise that you will gladly and willingly assist the Priest in divine Service in the Congregation where you are placed 9. Can you promise reverent obedience to your Ordinary who is it is like but of the same order and the same degree of that order as instituted by Christ Jesus yea it may be he is but a lay-person exercising spiritual jurisdiction and also that you will submit to his godly judgement 10. Can you receive a distinct authority to be a Deacon and a distinct authority to read the Scripture according to the two distinct acts of investiture 11. Can you receive a distinct authority to read the New Testament without any expresse delivery of power to read the old Testament or any mention of it 12. Can you comfortably receive the Lords Supper with them and according to them View the form in the Liturgy 13. Can you rationally joyn in the last prayer in the ordering of Deacons where they pray that the Deacons may so well use themselves in this inferiour office that they may be found worthy to be called which must needs imply Hereafter unto the higher Ministery in this Church How can you thus pray that you must exercise the office of a Deacon by the faithful discharge whereof you may be judged meet to be made a Presbyter and yet be ordained Deacon and Presbyter both on one day as some I hear are wherein you neither have sufficient time for tryal nor the proper judges present 14. Can you joyn in the first prayer in the ordering of Presbyters Mercifully behold these thy Servants now called to the office of Priesthood which seems to imply Not before And the like in the third prayer after the Letany 15. What is that office of Priesthood according to Scripture and the Laws of our Realm And where are the Ministers of the Gospel called Priests 16. If ever you aim at commencing Lord Bishopâ— how can you obey that exhortation wherein is this good Illation following For this self same cause ye see how ye ought to forsake and set aside as much as ye may all worldly cares and studies and that ye have clearly determined by Gods grace to give your selves wholly to this vocation whereunto it hath pleased God to call you so that as much as lies in you you apply your selves wholly to this one thing and draw all your cares and studies this way and to this end And can you promise the same 17. Can you promise to administer the discipline of Christ when yet in the words of investiture there is not any power given expresly of administring discipline Nay more are you not by certain Canons restrained from exercising the discipline of Christ or a great part of it 18. Can you promise to administer the Doctrine Sacraments and Discipline of Christ as the Lord hath commanded and this Realm hath received them except you can approve the whole Hierarchy and whether then 19. Can you promise to teach the people committed to your charge to keep and observe the same that is the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded and this Realm hath received the same according to the Commands of God 20. Doth not that expression recoive the holy Ghost seem to imply some extraordinary gift which the Ordainers can neither believingly beg nor the ordained believe that they shall receive How can that expression imply the office as some great ones would have it sith the authority is delivered expresly in the next words A. Usher in Doctor Bern. book 339. Mr. Hook Eccics pol. 412. Take thou authority to preach c. And especially how can that expression intend the office when yet it is used in the consecration of Bishops wherein no new office is bestowed or received according to the judgement of multitudes of our late Bishops themselves Look before you leap 19. Whether doth the person in the Question intend to undertake the cure of a particular Church or not If not to what purpose should he be reordained Or much trouble himself about this Question If he do then I ask whether he can perform the conditions necessary to the procurement of Institution and Induction If he cannot get Institution and Induction to what purpose is reordination If he can then whether is it by the benefit of his Majesties gracious Indulgence or by a full conformity If by the former let him consider whether he be like to keep his Benifice on the same termes that he gained it if he cannot to what purpose should he trouble himself much to gain that which if he had he could not keep But if this must be by full conformity the I only add 1. Have you well considereâ— what that Government is that is held fort in the 39. Art book of Consecration Lâ—turgy and Canons 2. Have you wâ— considered what the Oath of Canonicâ— obedience is and to whom 3. Have yoâ— throughly considered the Liturgy 4. Anâ— the book of Homilies 5. The Canons And 6. the book of Consecration Anâ— have you attained satisfaction by perusinâ— what is said thereupon Insomuch that yoâ— can with a clear conscience subscribe reaâ— and use them Have you considered thâ— natural fruits of growing principles and caâ— you rellish them c. Be not rash in youâ— vows for rash vows are too often as rashly broken as made and though the matter may admit no violation yet the rashnesâ— will exact some lamentation 20. Is not this reordination whether hypothetical or absolute a meer novelty seldome or never known in the Church oâ— God this sixteen hundred years We reaâ— indeed of great contentions in the Church anciently about ordinations but were they not generally determined either valid oâ— invalid If valid where shall we find a reordination If invalid how could there be a reordination I suppose I need to say but little more to prove this negative till some one else shall prove the affirmative Yet I shall add something towards not the proof of the negative directly but of an affirmative that will infer the negative viz. reordination decryed both by Ancients and Moderns The 67. Canon of the Apostles as they are called runs thus Si quis Episcopus out Presbyter In sermone de ablutione pedum Bellar. de sacram ordin l. 6. c. 10. Contra. Epist Parm. l. 2. c. 13. Can. 38. aut
true it cannot signifie to him either the bestowance of an extraordinary gift or the working of a miraculous cure or the conferring Ecclesiastical authority or the confirmation of baptism or popular election yet it may be used either to signifie the Bishops benediction or his approbation and allowance or his confirmation of our orders or as a separating us to this or that particular work Thus they that cannot admit the Bishops hands for one end may do it for another 7. It is lawful for the person in the Question upon his undertaking a new charge to admit a solemn separation by the Bishops and Presbyters with fasting prayer and imposition of hands unto that particular work This I take to be irrefragably argued from Paul and Barnabas Acts 13. 8. It seems lawful to admit all that is aforesaid though a man should not remove to a new place If a Minister upon this change gave up his place for lost and his people gave up him upon the dissolution of his legal title if he shall afterwards gain a legal establishment and have his liberty to proceed in his labours in that part of the Lords harvest he may for ought I know accept the solemn Good speed with the approbative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the honest Bishop By this you may see how strongly bent my soul is to peace insomuch that there is nothing that I can devise about â—eordination in the si that the right reverend Bishops can demand but it shall be yielded except only the formal investiture with ministerial power CHAP. VI. Containing certain Considerations humbly offered to those that are for the imposing of reordination to promote an accommodation 1. CAn it be imagined that Presbyterian ordination is such a groundless novelty as to be destitute of all authority I confess I wondred when I read the challenge of the late right reverend Bishop Hall and heard the like from a reverend Dean to give any solid Instance in all antiquity of a Presbyterian ordination What did they think of Pauls ordination as some call it Acts 9. by Ananias a Disciple It is well known that some would make the Bishops the successors of the Apostles of the seventy two Disciples and if so you know what follows Or what do they think of Saul and Barnabas their ordination as some call it in Acts 13. by the Teachers at Antioch Or what of Timothy's ordination by the hands of the Presbytery In Epist ad â—vag 1 Tim. 4.14 Or what of the Alexandrian Bishops consecrated by the Presbyters as St. Jerome tels us for the space of about two hundred years next after the Apostles Or what of the like history of ordinations by the Presbyters throughout Aegypt by St. Ambrose and St. Augustine Amb. In Eph. 4. August q. ex utroque Test Q. 101. Inter Ep Cyprian epist 75. or whoever they were yet to you it suffices in that they are cited by your selves for Ambrose and St. Augustine or what of Firmilians assertion that in the Church wherein all power and grace is seated there preside certain Elders which have both the power of baptizing imposing hands and ordaining But to come nearer home Bish Usher de prieccle Brit. 798 799 800. What did they think of that so famous story reported by so many great ones that the Scots from their first embracing of the Christian Faith Anno 179. till the year 430. were constantly instructed and governed only by Presbyters and Monks without Bishops Dr. Blond Apol. 314.315 Bâ—xters disp Ch. Gâ—v 97. Beda Ecc. hist l. 3. c. 35.17 21 24 25 26. l. 4 c. 4. Dr. Blond Apol. 367 368 369. Or what did they think of those so famous converters of a great part of our English Nation Segerius Aidanus Finanus Colmannus Tuda Diuna Ceollach Trumhere Cedda and others who received their ordination successively from Columbanus the Abbot Presbyter of Hy Abby who came out of Scotland at the invitation of Oswald King of Northumberland in the time of the Heptarchy About that time or somewhat after was Augustine the Monk sent from Gregory the great into the South part of England Chyâ—â—aeus in Chron. Sâ—xon l. 15 p. 456. Pryn ibid. 94. Or what did they think of M. Luther Doctor Medler and other Presbyters that ordained Amsdorfius Bishop of Newburgh Whosoever would see more Instances of Presbyterian ordination let him read Doctor Blondels Apol. Gersom Bucer de gubern Eccl. and Mr. Pryn's Vnbish Tim. Tit. 2. Can it be valid or candid to argue from the condemnation of Novatus Aerius Coluthus or Maximus to the condemnation of all Presbyters ordained by the Presbytery Certain I am that Bishop Downam and Bishop Bilson that argued from these against the regularity yet would not argue from these against the validity of Presbyterian ordination But let us consider these condemned persons severally 1. Novatus Eusâ—b hist l. 6. c. 42. who was censured in the third Century according to Eusebius He was 1. A Priest of Rome puffed up with pride against those that fell in time of persecuâ—ion through infirmity of the flesh as though there were no hope of salvation for them yea though they performed all that appertained to true conversion and right confession of faith 2. He became the Author and Ring-leader of his own hereticall Sect. 3. He was excommunicate and banished the Church by a Synod of sixty Bishops gathered at Rome with many Presbyters and Deacons 4. He wà s ordained a Priest by the favour of the Bishop though all the Clergy and many of the Laity withstood it who requested that he might be permitted to allow only this one 5 When he had presumptuously endeavoured to challenge to himself the title of a Bishop not granted him from above he chose two men of desperate condition to be partakers of his heresie whom he might send to a certain corner of Italy and there to seduce three Bishops plain simple and country men by some crafty means avouching that they must in all haste come to Rome feigning that they together with other Bishops meeting to the same purpose should appease and remove a certain Schism raised in that City these being simple men as we said before not knowing their crafty and mischievous fetches after their coming were included by such lewd persons as were suborned for that purpose and about ten of the clock in the night when they were somewhat tipsie and well cram'd with victuals were constrained to create him Bishop c. of which one of these Bishops repented and all deposed 6. He had formerly been possessed of the Devill 7. It was doubted of his baptism which at the best was on his bed in sickness 8. In persecution he denyed himself to be a Priest and forsook the Church of God 9. He caused the people at the Lords Table to swear by the body and blood of the Lord Jesus Christ they would never forsake him and fly to Cornelius ere he would delver them
est Constant Conc. Can. 6. secundum Merlin ut neque Maximus fuisse aut esse etiam putetur Episcopus Statutum est neque hi qui ab eo ordinati sunt qualemcunque gradum Clericatus obtineant omnibus scilicet quae circa cum vel ab eo gesta sunt in irritum revocatis Now where is the word Presbyter to be found or any syllable that should intimate any Presbyterian ordination to be the reason of that censure 11. It seems that this was not the cause in that all things done by Maximus were made void as well as his ordinations Now let any candid Reader judge whether the person in the Question have common justice when such persons and actions as these shall be drawn into example against him 3. Doth it not well become these to pass over irregularities in others ordinations whose own are guilty of so many how is it possible for any one to condemn Presbyterian ordinations for irregularities and non-canonicalness and not condemn the Prelatical also for is it not an irregularity to be consecrated a Bâ—shop without the election or consent of the People and Presbyterie to ordain a man a Deacon and a Presbyter both in one day and without a publike congregation in a private chamber and without the notice or consent of the Bishop of the Dâ—ocess I might add are Drunkards canonical are swearers are cursers are gamesters are whoremongers are Non preaching Prelates and Priests and are illiterate Mechanick Readers c 4. As to the Statute-Law of our Realm is not that of capacity large enough to admit to preferment those that have imposition of hands only from the Presbyterie it seems so to be 1. From the Act of the late Parliament confirmed in this present Parliament â—egun May. 8.61 which confirmeth the â—udicial proceedings in the late interruptions â—xe cised by vertue of the authority from the late pretended powers such as were many of the ordinations by the Classes 2. From the book of consecration and the law establishing it neither of which have any clauses as is asserted by a great Lawyer that null ordinations by other forms 3. Because the Statute of 13. Eliz. c. 12. doth seem plainly to take in other ordinations then are according to our form it runs thus Be it enacted by this present Parliament that every person under the degree of a Bishop which doth or shall pretend to be a Priest or Minister of Gods holy Word and Sacraments by reason of any other form of institution consecration or ordering then the form set forth by Parliament or now used in the raign of our most gracious Soveraign Lady shall in the presence of the Bishop or Guardian of the spiritualities of some one Diocess where he hath or shall have Ecclesiastical living declare his assent and subscribe to all the Articles of religion which only concern the confessions of the Christian faith and the Doctrine of the Sacraments 4. It seems further undeniably clear that the Law would allow such Ministers in that formerly presentations institutions and inductions were granted to persons Presbyterially ordained and they so invested were deemed legal Incumbents first fruits and tenths received from them and tythes paid to them yea they had the very same benefit of the law to sue for their tythes and profits and to secure their propriety as others had And certainly the law is not at all altered in this case We judge of the sense of the law by the uniform execution 5. I beseech the Reverend Prelatists to consider whether the principles and practices of the late Bishops do not oblige us to own Presbyterian ordination shall we not give occasion to some to account us apostatical if we should utterly disown such ordinations as the Church of England hath hitherto owned and moreover if our Reverend Predecessors would joyn in communion at the Sacraments either formally by their presence or virtually by their approbation with those that were Presbyterially ordained and we shall refuse do we not refuse to communicate with the Church of England or the generality of the chief Pastors and infinite numbers of the members thereof 6. What a lamentable blow would the nullifying of Presbyterian ordination give unto the Church of God especially the Reformed Churches it is well known that in the Reformed Churches their ordination is but Presbyterial no not any better in Denwark or those other countries where they have Superintendents for those Superintendents have all their authority under Christ from the Magistrate and Presbyterie without any Diocesans at all And moreover some of those Churches when they had Bishops cast them out and others when they were offered refused them yet it is to be observed in how great concord we have lived with them since the Reformation and those that do now disown them I would have them speak out that the world may know them Further if the want of Prelatical ordination will unchurch us then greater faults will unchurch a people much more and then what will become both of the Eastern and Western Churches 7. Will not the nullifying of Presbyterian ordination give support to the hypochondraick fears of melancholy persons lest some in the Clergy should too much indulge the unreformed Interest it is well known that Bellarmines great argument against the reformed Churches is hence because they have no legal Bishops and therefore no Ministers and therefore no Sacraments no Churches now if any amongst us should deny the Pope to be Antichrist and the Papists idolaters and acknowledge their Priests to be true Ministers and their administrations firm but deny all the Protestant Ministers not Prelatical to be true Ministers and their administrations valid who would think c. 8. What can be gained by creating this necessity of reordination whether Parsons or people or Parsonages not Parsons for its very observable that multitudes will never submit to reordination and of those that do submit many do it as to an unlawful thing on the Imposers part though lawful on their own part and therefore they are not gained at all and few other that I can hear of Not many of the people for its most certain that a huge number of the sober people of this nation are much saded at the loss of those faithful Ministers that submit not to reordination and no small number saded at those that submit fearing that they will prove time-servers and turn to any thing yea the more studious sort of the Gentry that read Bishop Vsher Bishop fewel c. observe the variations from the old way and are not well pleased yea many of the worst of all the people can see a difference betwixt drunkards and sober men painful Preachers and idle drones But then Parsonages and other Livings be gained there is no doubt but then where shall we find men to deserve them To engross into Pluralists hands and settle idle drunken insufficient persons that will be content with little more then they deserve to the
repeti inquit Ecclesiasticae prohibent regulae Insent Com. l. 4. in dist in 1. p. 1â— semel sanctificatis nulla deinceps manus iterum consecrans praesumit accedere nemo sacros ordines semel datos iterum renovat nemo impositioni manuum vtministerio derogat sacerdotum quia contumeliaesset Spiritus Sancti si evacuari posset quod ille sanctificat alia sanctificatione emendaret quod semel ille statuit confirmat 7. Is not reordination an injury to our incomparable Charter by which is conveyed from the King of Saints this power and priviledge ministerial to rule in his spiritual Corporation It is certainly true that as Christs Church is a spiritual Corporation under himself the Head so is his Gospel the Charter thereof by which Instrument as 〈◊〉 have said the King of Kings ordains the Offices describes the persons ordaining and ordained and gives power to both to give and receive in his limited way authority to execute the same And further it is here supposed that the Officer in the Question is constitute according to this Charter in all necessaries Now to submit to another constitution by those that deny the former is it nor to desert yea to infringe and violate our Charter To exemplify this matter suppose an Officer in one of our Corporations constituted according to their Charter should be disowned for a true Officer and required to admit a new Constitution would not the Burgesses and Freemen cry out that this would be a violation of their Charter and therefore they will adventure the displeasure of great ones the trouble and vexation of tedious Law-suits the large expence of their treasure rather then thus to violate their Charter Now judge whether ours be not a parallel case 8. Either you own the latter ordination as a proper ordination or not as a proper ordination If as a proper ordination then do you not ipso facto renounce your former ordination Yea though you should in words protest your owning of your former ordination yet do not your works in reordination disown it and give your words the lye For it seems impossible for two distinct proper investitures to be upon one person as I suppose I have proved already and which I further strengthen thus how can a single person be subjectum capax of a twofold ministerial power when the most excellent person in this world is scarce subjectum capax of one The whole man is but the subject of one ministerial power what then is left in that man to be the subject of the other But it may be some wide-â—â—ared brain may fancy that there is a coallition of these two proper Ordinations and the relations flowing thence but if so I desire to know by what Law that can be It is well known that moral beings depend upon some Law and if there be any Law to unite these two beings the old man and the young man the Presbyters and the Prelatist let it be produced and I shall the gâ—ateful for such a discovery But on the other hand if you say the latter is no proper ordination which yet is a proper ordination in it self and so commonly used and esteemed are you not guilty of a mendacium in verbis Nay more shall you not whilst in words you deny the latter ordination and yet indeed receive it be guilty of a mendacium in factis May not what moderate Bâ—shop Davenant saith against a Protestants being present at the Mass which yet in words he disclaims thinking thereby to salve his conscience be fitly enoogh applied to this case Determ 7. Hans pugnam externam saith the B shop actionum cum interna mentis sententia foedissimam simulationem dico mendacium nihilo tolerabilius quam si quis expressis verbis se Missam Papisticam approbare testaretur nam ad virtutem veritatis pertinet ut quis talem se exhibeat per signa exteriora qualis revera existit At qui opponitur buic veritati cum aliquis per signa factorum contrarâ—um ejus significat quod in mente clausum habet quam simulationem mendacium in factis licet appellare uti recte Aquinas qui itaque Pap staruâ— missas examino aversatur at que retinet interim externam hanc cum illis participâ—tionem co damnabilius agit quia quod mendaciter agit sic agit tamen ut eum populus veraciter agere existimet And Baldwin how much soever any may reckon him a Patron of reordination speaks of the Popish Ordinations thus C. C. p. 1045. Hac omnia partim superstistiosa partim ridicula approbare cogitur is qui a Pontificiis ordinationem petit quis autem hoc bona cum conscientia facere potest neque excusat quod talis ordinatio cum protestationâ— suscipitur ordinandum nimirum non Papâ—sticas traditiones sed dogmata Scripturae sacrae consona nihilominus propositurum esset nam protestatio haec facto est centraria quia ipsae ordinatio Patistica est pars doctrinae Papisticae c. 9. Whether it be not ipso facto to acknowledge that the person in the Question is no Presbyter when he shall step back to the Deacons office in order to be a Presbyter Here it is to be premised that our reordained Reordainers do make Deaconry a step or degree to Presbytery and that no man may be ordained a Presbyter that is not first ordained a Deacon neither is this abated in reordination See the form of making and consecrating Bishops Priests and Deacons where it is declared that here it must be shewed unto the Deacon that he must continue in that office of a Deacon the space of a whole year at the least except for reasonable causes it be otherwise seen to his Ordinary to the intent he may be perfect and expert in the things appertaining to the Ecclesiastical administration in the executing whereof if he be found faithful and diligent he may be admitied by his Diocesan to the order of Priesthood The Canons made in the year 1603. inform us that the office of a Deacon Can. 28. being a step or degree to the Mâ—nistry according to the antient Fathers and the practice of the Primitive Church we do ordain and appoint that hereafter no Bishop shall make any person of what quality or gifts soever a Deacon and a Priest both together on one day but that the order in that behalf prescribed in the book of making and consecrating Bishops Presbyters and Deacons be strictly observed Hence it appears that a Deaconry is a medium to Presbytery and therefore will not the use of this mean be an acknowledgement that the end is not atrained For acquisito fine cessant media Again it is certain that the office of a Deacon is less then the office of a Presbyter and will it not thence follow that he that seeks the less doth thereby acknowledge that he hath not attained the greater Because Omne majus continet in se
by the Presbyterie and Layity Honorius â—he Emperor as saith Bishop Jewel writing to Boniface saith Reply p. 171. if two Bishops through ambition and contention happen to be chosen we will that neither of them be allowed as Bishop but that he only continue in the Apostolical See whom out of the number of the Clergy godly discretion and the consent of the whole brotherhood shall chuse by a new election The same Jewel tels us that Greg. Presb. saith for that the election and instalment of Greg. Nazian was past before the Bishops of Egypt and Macedonia came and so made without their consent that therefore they utterly refused to allow him or admit him as Bishop there not from any dislike of the party but for that they thought themselves defrauded of their voices The Council at Paris thus decrees Con. Par. 〈◊〉 c. 8. Geâ— Bucer de guber Eccl. p. 332. quia aliquibus in rebus consuetudo prisca negligitur decreta Canonum violantur placuit ut juxta antiquam consuetudinâ—m Canonum decreta serventur nullus Civibus invitis ordinetur Episcopus nisi quem populi Clericorum electio plenissima quaesier it voluntate non Principis imperio ueque per quamlibet conditionem contra Metropolis voluntatem Episcoporumque Comprovincialium ingeratur quod si per ordinationem regiam honoris istius culâ—â— pervadere nimia temeritate aliquis praesumpsâ—rit à Comprovincialibus loci ipsius Episcopâ— recipi nullatenus mereatur quem indebiâ— assumptum agnoscunt Siquis de Comprovinciâ— libus recipere eum contra indicta praesumpserâ— sit à fratribus omnibus segregatus ipsoruâ— omnium charitate remotus The Centuriator speak forth antiquity abundantly foâ— elections to instance briefly in Cent. 3. p. 94 Vsitatum in Ecclesiis Orientalibus fuit ut aâ— electionem aut ordinationem alicujus Episcopi venirent ex vicinia plures Presbyteri 〈◊〉 Episcopi eique quem dignum eo honore coguâ—â— vissent Euseb l. 6. c. 8. manus imponerent quemadmodum 〈◊〉 Origenis ordinatione apud Cesaream factum Eundem in ordinandis Presbyteris Episcopi morem etiam Africanae Ecclesiae observarunt primum enim si alicui Ecclesiae praeficiendus ordinandus Episcopus esset Cypr. l. 2. Epist ad Com. per literas Provinciis finitimis omnibus significabatur posted ejusdem provinciae Episcopi proximi quiquâ— veniebant aut quique venire minus possent judicium suum per literas significabant deligebatur Episcopus ea plebe cujuâ— Episcopus futurus erat praesente accessâ—â— manuum impositio hunc morem Cyprianuâ— in sua Ecclesia per universas feri provincias observatum tistatur Ordinationem Episcoporum aut Ministrorum in Ecclesiis Asiaticis pracedebant suffragia ut videtur populi Magistrautus Cent. 4. C. 6. de ritibus circa ordinat p. 243. aliorum Episcoporum Presbyterorum exemplo probat Basilius Epist 58. ad Meler sine justis suffragiis ordinationem in seditionem interdum exiisse Et Constant in Epist ad Nicomedenses hortatur eos ut sub pulso Eusehio alium ordinent Episcopum eleganter inquit medicina non sera fuerit si nunc salteâ— delecto Episcopo fideli integro respexeritis in Deum quod impraesentia est potestatis vestrae jampridem debuerat judicio vestro esse perfectum in Europaeis Ecclesiis ad electionem Episcopi consensus multitudinis accedebat The Fourth Council of Carthage requires to the admission of every Clergy man civium assensum testimonium convenientiam Can. 22. Lo. Com. Tom. 6. Sect. 95 96. Gerard citeth for the peoples right of Election Ambr. Chrysâ—s Orig. Isidore twelve Popes and many antient examples This I suppose may suffice to shew that non-elected Bishops are non-canonical but if any would see more let them read D. Blondels Apol. p. 379 c. Gelaspies Miscel Qu. 8. c. 2. What if the Ordainers should at any time prove quod absit Deus lazy incontinent intemperate worldly or Symonaicâ— persons by what charter doth Christ conveâ— Episcopal power to those that are notoriously such or allow them whilst such to exercisâ— such authority and what hath the Church decreed and the learned determined concerning such The seventh Canon of thâ— Apostles as they are called determines thus Episcopus aut Presbyter aut Diaconus nâ—quaquam saeculares curas assumit sin autem dejiâ—iatur Et Can. 25. Episcopus auâ— Presbyter aut Diaconus qui in fornicationâ— aut perjurio aut furto captus est deponatur Can. 42. Episc Presb. aut Diac. aleae auâ— ebrietati deserviens aut desinat aut ceriâ— damnetur Can. 44. Epise Presb. auâ— Diac. issuras à debitoribus exigent Conoll Nicâ—n can 20. aut desinaâ— aut certe damnetur Likewise in thâ— great Counc at Nice it was determined Quicunque ex lapsis per ignorantiam suâ—â— ordinati vel contemptum corum qui eos ordinaverunt hoc non praejudicat Regulae Ecclesiasticae cum enim compertum fuerit deponantur And Can. 18. deposes those that are guilty of usury and oppression Con. Anc. Can. 210. The Counc aâ— Ancyra decreed Siquis adulterium commiserit septem annis in poenitentia completi perfectionâ— reddatur secundum pristinos gradus The fifteenth Can. of the Counc of Nice and the 21. Can. of the Counc at Antioch disables a Bishop to remove from one City to another The Centuriators say Testatur etiam August quosdam Episcopos rebus saecularibus occupari Cent. Magd. Cent. 5. c. 7. p. 409. minus studiose operam sacris literis navare eoque erroribus indulgere Idem queritur multos favore vulgi ad sacerdotia venire illum qui pecuniâ Episcopatus honorem acquirat non venire à Deo indicat Bishop Jewel that mall of the Papists saith As for the Bishop of Rome except he minister the Sacraments instruct the people warn them and teach them we say that he ought not of right once to be called a Bishop or so much as an Elder for a Bishop as saith Saint August is a name of labour and not of honour that the man that seeketh to have preheminence and not to profit may understand himself to be no Bishop S. Chrysost saith Multi sacerdotes pauci sacerdotes multi nomine pauci opâ—re Saint Ambr. saith Nisi bonum opus amplectaris Episcopus esse non potes And Wickliff Papa vel Praelatus malus praescitus est aequivoce Pastor vere fur latro Saint Chrysos Qui ab hominibus ordinatus and not by God quantum ad Deum attinet non est Sacerdos aut Diaconus Thus far that pâ—arless Jewel 3. What power have heretical schismatical or notoriously erroneons Bishops where doth Christ give authority to those that are plainly bent to destroy Christianity to seduce his people The Centuriators tell us two or three very pretty stories so much to our purpose that I shall repeat them
Cent. 4. p. 244. Oportebat autem ut hic obiter moneamus Episcopum manuum imponentem non suspecta esse religionis sed orthodoxum sie enim Moses Saracenus raptus ad vicinum Episcopum Lucium Alexandrinum ut ordinaretur adductus manum ejus quod Arianus esses religionis hostis persecutor ferre noluit sed deduci se jussit ad exulantes in montanis orthodoxos à quibus manuum impositionem accepit Simile exemplum Theod. etiam de Antiochio recitat is enim Eusebio magnâ— illi Samosatensium Episcopo successor delectus cum inter manuum impositionem conversus vidisset Jovianum Pergensem qui brevi teâ—â—pore cum Arrianistis conjunctus fuerat manum capiti suo imponere repulit illam petiitquâ—ne interesset numero consecrantium se quod sufferre manum administram blasphemiae sacrâ—rum se posse negaret And that Reverend Doctor Field writes that which may make some mens ears tingle to read Cyprian saith he Cecilius Posic and other Bishops writing to the Clergy and people of the Churches of Spain whereof Basilides and Martialis were Bishops who fell in time of persecution denied the faith and defiled themselves with idolatry perswade them to separate themselves from those Bishops assuring them that the people being holy religious fearing God and obeying his Laws may and ought to separate themselves from impious wicked Bishops and not to communicate with them in matters of Gods service Quando ipsa plebs maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi The same Doctor cites Ocham thus Si Papa maxims celebres Episcopi incidanâ— in haeresin ad Catholicos devoluta est omnis potestas judicandi So then when God shall punish a people with such Bishops how Candidates can desire ordination from them judge you Though their acts when done may be valid if the substance of the Ordinance were not neglected yet that will not justifie their sinful bestowances nor other sinful receptions 18. Could you admit reordination in actu signato yet how can you admit it in actu exercito Here it is supposed that reordination in actu exercito is cloathed with many accidents which quoad nos are inseparable the particulars whereof may be seen in the book of Consecration of Bishops Presbyters and Deacons a scantling wherefrom I shall propound for consideration and leave the judicious and conscientious to make the conclusion 1. How can you perswade your selves that this second ordination is no proper ordination no new investiture with office-power When yet 1. They begin with an exhortation declaring the duty and office of such as come to be admitted Ministers 2. It is said the Archdeacon or his Deputy shall present such as shall come to the Bishop to be admitted Deacons 3. If the Archdeacon tell truth then he presents these persons present to be admitted Deacons 4. If the Bishop tell truth then the persons presented are to be ordered Deacons and to be admitted to the same 5. The Directory in that book saith And if any great crime be objected the Bishop shall surrease from ordering that person 6. It is said the Bishop commending such as are found meet to be ordered c. 7. It is afterward prayed Mercifully behold these thy servants now called to the like office and administration 8. It is further said that the Oath of the Kings Supremacy is to be administred to every of them that are to be ordered 9. It is again in the direction said every one of them that are to be ordered 10. The Bishop calls the work you come about a taking upon you this office and administration 11. Accordingly he tels you what appertaineth to the office of a Deacon 12. Afterwards the Bishop expresly saith Take thou authority to execute the office of a Deacon 13. It is Also all that are ordered shall tarry and receive the holy Communion the same day with the Bishop 14. Then the Bishop blesseth God for the taking of those servants into the office of Deacons in the Church of God 15. The Archdeacon shall present unto the Bishop all that shall receive the order of Priesthood that day 16. The Archdeacon saith Reverend Father in God I present unto you these persons present to be admitted to the order of Priesthood 17. The Bishop saith Good people these be they whom we purpose God willing to receive this day to the holy office of Priesthood 18. If there be any of you which knoweth any impediment or notable crime of any of them for the which he ought not to be received into this holy Ministery 19. The Bishop prayes Mercifully behold these persons now called to the office of Priesthood 20. The Bishop calls it three times The office to which ye are called or to the same purpose in his exhortation 21. In the Bishops first Question in the name of the Congregation there are these expressions called To the ministry of Priesthood 22. The Bishop blesseth God for calling those persons to the office and ministry 23. Receive the holy Ghost and take thou authority c. 24. In the Rubrick following it is said If the orders of Deacons and Priests be given both upon one day 25. Afterwards the ordering of Priests 26. The ordering of Priests again 27. The Deacons shall be ordered Besides the title of the book the form of making and consecrating c. so that above thirty times in this book is the exercise called the ordering of Priests and Deacons though not in the same words yet in others that are tantamount many whereof seem by no means applicable to a meer legal establishment or any thing lesse then a proper investiture with ministerial power and several of them being in prayers and promises wherein an equivocation and wresting of words is dangerous therefore though we should grant which yet we deny that ordination may be used to some other end then to invest with power from Christ yet we can by no means grant that it should be administred by this form which so plainly expresseth what is not intended and is wholly silent in that which is only intended But to proceed to other considerations 2. Can you chearfully sing the Letany with the Congregation when you are reordained according as it is appointed 3. Can you joyn in praying the Letany which hath in it so many stated repetitions as also stated alterations the people being one while the publick mouth another while the Minister and their parts in prayer being so disjoyned that neither the Ministers words nor the peoples words carry any full sence in themselves but depend upon supplyes from each other Yea is there not such an alteration of the speakers in the saying that most compendious concatenated form of our blessed Lords own prescribing 4. Can you pray in the Letanies general expressions for all that travel by land and by sea 5. Do you well understand the Oath of the Kings Soveraignty appointed to be administred to you
where the person was satisfied of the validity of his former ordination Bald. C. C. 1039 1040 1041 1042. Examen Presb. 2. de Sacra ord p. 401. and only then for a repetition when the person himself was not satisfied which I suppose is the case this day but of a very few in England And as for Chemnitius he is so large in his discourse upon the Sacraments that I thought it not operaepretium to scan him all over but this I found by the way that in the business of ordination he refers us to their August Confession wherein he saith their Churches have explained themselves August Conf. l. 3. c. 11. f. 362 And there I am sure it is said more then once or twice that Orders are initerable The very title of the Chapter of Orders is this Ordinem sive sacram ordinationem vere though largely not as Baptism and the Lords Supper as Chemnet tels the Trent Conventicle Sacramentum isse nec posse in aliquo iterari For explication and confirmation whereof they cite several sentences of St. Augustine CHAP. V. Centaining certain Concessions on the persons part in the Question in order to an accommodation 1. VVE may lawfully accept a general confirmation of our former ordination which confirmation pleaded would work by way of Estoppel as Mr. H. after the Lawyers speaks Instances both of giving and accepting such confirmation shall hereafter be produced 2. But if this general may not be granted we proceed to particulars and say that it is lawful to submit to the tryal of our abilities faith and manners by those that shall be deputed thereto by authority This seems to be implyed in that Command 1 Pet. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If to every one that ask then much more to those in authority If they ask and if of our hope then of our faith and life which are the foundation of our hope And this seems to be no more then what our Lord Jesus Peter Paul and other Saints have submitted to before us Chrysostom saith Porro is qui volentibus Ilt. 1. hortantibus gratias agentibus praeesse vult si ea lege praesumit ut consilio proprio tantum omnia faciat quasi nemini rationem rediturus tyrannice potius quam populariter hujus modi exercet officium 3. It is lawful to attend the Bishop for and to receive their approbation of our qualifications and constitutions if they please to grant it and whether their approbation be testified by word or writing alters not the case This needs no proof it flows so naturally from the former 4. I t is lawful to accept yea to seek a licence from the Bishop to exercise our ministerial gifts and authority Exod. 5. What is this more then to seek leave of any one that detains us either by right or by wrong to go about our Master his business Exod. 7. What is this more then Moses and Aaron did in seeking to Pharach to let the Israelites go to worshâ—p Nehem. 2. Or Ezra or Nehemiah did in seeking to Artaxer xes for liberty to go and build the Temple Acts 21.37 39. Or Paul in desiring Claudius Lysias to give him liberty to preach to the people 5. It is lawful to accept yea to desire the prayers and benediction of a good Bishop prayers for the increase of ministerial abiliâ—ies continuance of divine assistances and bestowance of abundant success Were this all that the Bishop would have that he might give us his benediction in solemn fasting and prayer there were no reason to refuse it but rather I think thankfully to accept it Did not the Elders of Ephesus receive Pauls benediction long after their ordination Acts 20. And did not Paul and Barnabas use the prayers of the Doctors at Antioch long after their ordination Acts 13. And are we not commanded to pray one for another Jam. 5.16 And is it not said that the fervent effectual prayer of a righteous man availeth much And God forbid that I should ever think that there are not righteous men among the Prelatical or fervent effectual prayers that are Liturgical And methinks this might tend somewhat towards the satisfaction of our right reverend Bishops sith so much of ordination lyes in a solemn blessing St Augustine saith somewhere In Comment Sent. l. 4. p. 15. de Gubernat Eccle. p. 337. that Ordinatio est oratio super hominem cui imponuntur manus And learned Estius cals it Benedictionis Sacramentum And Bucer queries thus Manus impositio quid est aliud juxta Canonem uisi oratio super hominem Hanc verâ— orationem Presbyteris illucitam fuisse credibile cuipiam videatur 6. It seems lawful to admit the imposition of the Bishops hands on the person in the Question this rises high but from bottom to top I will give you a survey of my thoughts 1. Imposition of hands was of frequent use in the antient Church Gen. 48.14 15. Numb 27.18 23. Levit. 24.14 Deut. 17.7 2. It is not abolished in the Gospel but continued Acts 6.6.13.2 3. 1 Tim. 4.14 2 Tim. 1.6 3. That the use of imposiâ—ion of hands was various 1. Sometimes to signifie the bestowance of some extraordinary gifts of the holy Ghost Acts 8.17 18 19.5.6 2. To signifie the working of some extraordinary cure Mark 6.5 3. The conferring of Ecclesiastical power 1 Tim. 4.14 1 Tim. 5.22 4. The bestowance or desire to bestow some spiritual blessing Gen 48.14 15. Mark 10.16 5. As a sign of consent or approbation Levit. 24.14 Deut. 13.9.17.7 Numb 8.9 10 11. This imposition of hands by the Israelites might signifie their consent to their consecration but not their consecration by themselves 1. Because the Israelites had no power to consecrate the Levites to an office to which they were not consecrated themselves 2. Because the Levites are said to be an offering to the Lord and the people were restrained from a personal offering 3. It is expresly said that Aaron should offer the Levites 4. It seems to be here as in the case of the bullock Levit. 4.15 6. Imposition of hands may be used as a sign of confirmation as many both of Ancients and Modernes do conceive and accordingly interpret that Heb. 6.2.7 This hath been used as a sign of a separation to a particular work Acts 13.2 3.8 This hath been used as a sign in popular election say many great transmarine Divines and some not Dwarss at home 4. By this various use you may see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is iterable as in confirmation and ordination afterwards or as in Paul and Barnabas and the giving of the holy Ghost and a separating to the Apostolick work among the Gentiles or as in Timothies ordination and a donation of a special gift 5. Likewise from the various use of this â—â—te you may see that it is lawful for the person in the Question to admit imposition of hands for though it is