so much as one witnesse to your Thesis of Ordination as it was stated in the beginning As for the English Popish Ceremonies whether one alone composed that Tract or many concurred together by their joint endeavours I know not I take it for no more then a single and in many things for a singular and solitary Testimony What think you of Protestant Estates Is not their Judgement considerable If they do not hold Ordination to be essentiall why have they ever been so strict in urging it You know our Worthies assembled in Parliament are under a Solemn Vow and Covenant to reform according to the Word of God and the Example of the best Reformed Churches and in pursuance thereof they have declared it as a thing manifest by the Word of GOD * Ordinance of Parliament for Ordination pro tempore That no man ought to take upon him the office of a Minister untill he be lawfully Called and Ordained thereunto And that the work of Ordination that is to say An outward solemn setting apart of persons for the Office of the Ministery in the Church by Preaching Presbyters is an Ordinance of Christ This they have since attested unto in the same words in other Ordinances of Theirs giving power to Ordain unto Classicall Presbyteries And that this sense of Theirs might be better taken notice of they have further Ordered as here followeth Die Sabbathi 26 April 1645. IT is this day Oâ—dered and Declared by the Lords and 〈◊〉 in Parliament â—â—sâ—â—abled That no â—erson be permitted to Preach who is not Oâ—dained a Minister either in this or some other Reâ—oâ—med Church except such as intending the Ministery shall be allowed for the â—â—yall of their 〈◊〉 by those who shall be appointed thereunto by boâ—h Houses of Parliament It is this day Ordered by the Lords and Commons in Parliament assembled That this Ordinance be forthwith printed and published And that it be forthwith sent to Sir THOMAS FAIRFAX with an earnest desire and recommendation from both Houses That he take care that this Ordinance may be duly observed in the Army and that if any shall transgresse this Ordinance that he make speedy representation thereof to both Houses that the Offenders may receive condigne punishment for their contempts It is further Ordered by the Lords and Commons That this Ordinance be forthwith sent to the Lord Mayor and Committee of the Militia in London to the Governours Commanders and Magistrates of all Garrisons Forces Places of strength Cities Towns â—orts and Ports And to the severall and respective Committees of the severall and respective Counties with the like injunction unto them respectively and that they take care that this Ordinanâ—e be duly observed in the places aforesaid respectively and that they make speedy representation to both Houses of such as shall offend herein that they may receive condigne punishment Die Jovis 31. Decemb. 1646. A Declaration of the Commons assembled in Parliament Against all such Persons as shall take upon them to Preach or Expound the Scriptures in any Church or Chappel or any other publique place except they be Ordained either here or in some other Reformed Church THE Commons assembled in Parliament do Declare That they do dislike and will proceed against all such persons as shall take upon them to Preach or Expound the Scriptures in any Church or Chappel or any other publique place except they be Ordained either here or in some other Reformed Church as it is already prohibited in an Order of both Houses of 26. April 1645. And likewise against all such Ministers or others as shall publish or maintain by Preaching Writing Printing or any other way any thing against or in derogation of the Church-government which is now established by the authority of both Houses of Parliament And also against all and every person or persons who shall willingly and purposely interrupt or disturb a Preacher who is in the publique Exercise of his Function And all Justices of Peace Sheriffs Mayors Bailiffs and other Head-Officers of Corporations And all Officers of the Army are to take notice of this Declaration and by all lawfull wayes and means to prevent offences of this kind and to apprehend the offenders and give notice hereof unto this House that thereupon course may bee speedily taken for a due punishment to be inflicted on them For the Example of the best Reformed Churches if thereby you understand as some do those of New-England how ever their Elders speak â—â— part as you have done yet by their Practise they make it essentiall for why else is it that they put the power and aâ—t of Ordaining into the peoples hand or some of their deputing when they have no Officers and in their Doctrine they hold it Necessary by Divine Institution * Church Government and Church Covenant discussed pag. 67. For those of the separation these are the words of their Confession Art 23. that every Christian Congregation hath power and Commandment to elect and ordaine their own Ministerie according to the rules in Gods word prescribed And if there be a commandement for Ordination as well as for Election why should not the former be essentialâ— as well as in their account the latter is Whether every congregation have the power is no part of the present question and thereforâ— as they affirme it I deny it and passe it by Those who are wont to â—e called Non-conformists in that book of Common-prayer which they advised * Printâ—d at Lonâ—on by Ro. Wâ—â—de-graâ—e they speak of the Election and Ordination of Ministers to the Election they call in neighbour-Ministers After that say they he is to be ordained by the laying on of the hands of the Eldership with these words pronounced by the Miâ—ister thereunto appointed According to this lawfull calling agreeable to the word of God wherby thou art chosen pastor IN THE NAME OF GOD stand thou charged with the pastorall charge of this people over which the Holy-Ghost hath made thee Overseer to governe this flock of God which he hath purchased with his bloud Among thâ—m there are two of great eminency whose expressions I shall here adde One the Reverend Mr. Arthur Hildersam who in that letter which Johnson in his Treatise of the Ministry * Page 117. pretends to answer makes a right Ordination into the office a substantiall part of a true Calling to the Ministerie The other Mr. H. Jacob whose old books have furnished those who are known among us by the name of Independents with their new light and all subtilties wherby they would be thought to distinguish themselves from Brownists There are two essentiall parts of Calling to the Ministery these are his words * Attestation ch 8. pag. 299. Election and Ordination And though he make Imposition of hands but a ceremony yet he adds Howbeit I suppose Christs Church offendeth in omitting of it for though it be but a ceremony yet it is Apostolick And howsoever in this place
both together or either apart â—o binde every Christian to preach publikely as he conceives himself to be able though he be no Officer I say to binde for the Apostle speaâ—â—â—ot of a liberty which we may use or disuse but of a duty which we must performe The duty of Preaching lies upon none but upon those that are Called The ordinary regular way of Calling is by Ordination To all which is produced pag. 18. concerning Prophets and Prophecying and using of gifts out of 1 Cor. 12 7 8 9 10 11. 1 Cor. 14. 3 39. I answer summarily It 's granted That all Orders Officers or Members of the Church above Ministers may preach as well as they whether Ordained or Unordained â—â— Apostles and Evangelists and Prophets For Prophets such as were under the New Testament they are alwayes placed next unto the Apostles and before Pastors and Teachers 1 Cor. 12. 28 29. Act. 13. 1. yea before the Evangelists Eph. 4. 11. In the Primitive times there were many such yea many in one Church or at Antioch and Corinth Whether these were Ordinary or Extraordinary it is easie to judge by the continuance or discontinuance of them in the Church in afteâ—-ages and at present If there be any so gifted by the Holy Ghost above Ordained persons that they are worthy to take place of them and of Evangelists let them by all meanes have the liberty of their gifts and their proper denomination I think Ordinary Ministers should give them the right hand both of fellowship place As for any kind of Prophets or prophecying in the publike Congregations below Ministers and their Ministery there is none to be found in any enumeration of Scripture either in Rom. 1â— 1 Cor. 12. or Ephes 4. where we were most like to find it And therefore it is still with me resolved that the Prophets and Prophecying which we read of in 1 Cor. 14. was extraordinary He that believes three kinds of Prophets under the New Test let him distinguish them But of these things more paâ—ticularly and at large when the Lord gives time and strength One writes for Preaching without Ordination and might upon the same grounds have added without Election Another for Preaching by him whâ— is not Called to be a Minister Ordination is thought to be thâ— weaker part but Calling is the thing struck at Yet I am not much sollicitous about the necessity of the Calling that hath a strong promise to support it to the â—nd of the World 〈…〉 I humbly offer my part in the Answer following Some Notes belonging to the Treatise hereafter answered Omitted by the Printer ADde therefore pag. â—1 lin 13. to the margin Budaeus H. Steph. Thes p. 35. l. 4. Thes ling. Grae. Novum usum huic verbo tribuere p. 38. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Eustach Thes lin Gre. tom 1. 1732. C. 17â—7 E. Carthwr in Act. 14. 23. P. 29. l. penult these words should have been setdown at large Quicunque ad docendum idoneus eligitur vocatur suffragio voce Ecclefiae is verus est verbi Minister siquidem vocatio electio legitima facit Ministrum Ordinatio verò est illius vocationis declaratio coram coetâ— Ecclesiae sicut non Coronatio facit Regem sed Electio Coronatio verò est soleâ—nis duntaxat renâ—nciatio declaratio regis Aegid Hun. contra assert Arturi Vocatio propriè essentialiter consistit in electione Ames Cas Cons l. 4. c. 25 sect 28. Ordinatio seu Consecratio nihil alind est quà m legitima Electio Voet. p. 267. Errata's in the Marg. of the Answer Pag. 3. for essentiaam read essentiam p. 5. debeat r. debet p. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 29. mancipitur r. mancipatur lin 32. ligere r. eligere p. 18. l. penult saltem r. solum p. 10. l. 13 after praeire enim adde debent lin 14. cum r. cor l. 25. essensum r. assensum p. 34. dominus r. ut Dominus p. 44. in stead of the words there found in the beginning read thus Omnes illi actus qui pertinent ad vocationem vel tendunt ad electionem c. In the Answer it self Pag. 9. lin 1. after et adde pro. l. 9. after that is adde in p. 9. l. 29 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. ult Comitur r. Committitur p. 34. l. 13. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blot out often p. 66. l. 9. porrectione r. porrectionem p. 77. l. 1. for to â—abylon r. of Babylon AN ANSWER TO THE TRACT bearing Title The judgement of the Reformed Churches and Protestant Divines concerning Ordination Laying on of bands in Ordination of Ministers c. The words of the Treatise are here set down without adding altering or abridgement ORdination is taken commâ—nly for an act of Ministers or Elders after Examination and Election The ANSWER 1. IN the common acception of the word Ordination includes Examination and Imposition of hands and is not a single act but a complicate So as all is to be taken in which belongs to the Ordainers for the solemn * Solenne est quod solet fieri constituting or setting apart and making of him to be a Minister who was none before Ordinatio Apostolica triplici actione constabat Primus actâ—s erat praparatorius scil jejunium Secundus preces Tertius manuum impositio Nico. Hunnius Demonstratione Minist Lutheran p. 271. 2. Whether the words Ministers or Elders be to be taken here disjunctively or exegetically is uncertain because they are sometimes taken for the same and sometimes for severall sorts of Church-officers That Ministers alone may Ordain without other Elders when the Presbyterie is not integrated is a received opinion but how Elders who are no Ministers may act in Ordaining is disputable 3. As for Election and Examination whether you suppose them here as the acts of Ministers or Elders or of the people antecedently I know not nor what kind of election you mean for there are divers kinds 1. By way of desire with submission or reference 2. By way of acceptance or acquiescence 3. By way of choice out of many to pitch on one 4. By way of creation which is by choosing to make one what he was not before Ordination supposes no Election on the peoples part but that which is by way of desire with submission and reference This may precede the act of Ordaining but is not simply necessary in all cases Election by way of creation is included in Ordination and is not far from the formall reason of it That Ministers and Elders may ordain none de jure in any state of the Church or in any case but those whom the People Vide Concil Laodicâ—num can 5. The substance and essence of
your naked Argument would blush to see it self Therefore if this might suffice to the whole yet I shall say something to the particulars of amplification To Election there goes the tryall and approbation of a mans abilities Ans So there does to Ordination and whether Ministers and Elders be not as able at least for this as the People let the people judge In this respect therfore Ordination may be as essential as Election * Note As for your quotations here to the beginning of this 4. reason they are the same which you gave us before p. 7. for the 8. Reason and serve only in this place to swell the margin for a shew and therefore I passe them over and refer the Reader to the answer of them in that place where they were first alleadged In Election the Church giveth up it self to God to take whom he shall direct their hearts unto and in choosing one well Act. 1. 24. qualified they choose him whom God would have chosen Ans In Ordination Ministers and Elders give up themselves to God to ordain him whom he shall direct their hearts unto and in ordaining one well qualified they ordain him whom God would have ordained Where is the substantiall difference that Ordination may not be essentiall Yet I pray you remember that which we read Act. 1. 24. speaks of â—ods choosing not of the peoples And where all the eleven Apostles were choosers Ministers and Elders are virtually a part There were two nominated at that time both well qualified and both referred unto God and he chose one If the people had all power in making Ministers why did not they apart from the Apostles choose one alone when there was but one to be chosen but to teach us that to the regular Call of a Minister something is necessary besides a meer election by the people In their choice they h. e. the People eo ipso separate and set him apart to the Ministerâ— Ans Those two whom the hundred twenty presented Act. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were neither of them eo ipso set apart to the Ministry but after the lot fell upon Mathias eo ipso he became an Apostle and was numbred with the eleven When the holy Ghost said Separate me Paul and Barnabas with fasting and prayer by Imposition of hands they were separated Act. 13. 1 2 3. So in Ordination when a person well qualified hath hands laid on him with fasting and prayer eo ipso he is separate and set apart to the Ministry * See the testimonies formerly cited pag. 17. But where is either precept example or grouund of reason for people to set any man apart by a sole act of their own and thereby to make him a Minister when they may have Ministers and Elders to joyn with them in choosing and after to Ordain Him h. e. the Minister they take as from Gods appointment and hand they offer themselves to God by him Ans This is true when one is Ordained for them whom they accept of as made their Minister by Ordination and who accepts of them as his cure and charge But when people choose one to be a Minister who neither is Ordained nor intends to be they give him to God so as they are the Priests and the Minister the Sacrifice and God must receive him as a Minister to him from their appointment and hand The truth is a Minister should be called in such a manner as he may come to the Church from God and as a gift of Christ yet so as it may appear that the Church receives him as such and therefore as some testimony of the Churches consent is necessary so much more an Ordination by Ministers and Elders for otherwise well may Ministers be looked upon as given by the Church unto God but it cannot be held out that they are given from God to the Church In accepting the choice the Party chosen undertakâ—th to be in Gods stead to them and in their stead and behalf to God for what else is it to be a Minister And all this is done with prayer and mutuall agreement 2 Cor. 5. 20. Ans All this is but a consequent of Election and Ordination both no substantiall act of either but an effect The duty of a Minister when he hath a call towards God and the people to whom he is assigned not the formall thing whereby he is made a Minister That a Minister is an ambassadour for Christ God beseeches by him and he in Christs stead we learn indeed from 2 Cor. 5. 20. But this makes nothing at all for a call by popular election because many were true Ministers as Prophets and Apostles in all these respects who were never chosen by the Church to that end but by God alone And what is more improper then for a People to choose an Ambassador and one to be in Gods stead unto them As he is to act for them there is some pretence for choice but no necessity for every High-Priest yea every Priest was taken from among men and Ordained for men in Heb. 5. 1. things pertaining to God and yet none of them was properly chosen by men but all by God And as he is to act for God so its necessary there should be some act whereby Gods sending of him in his stead may appeare The choice or calling of Ambassadors belongs not to them to whom they come as Ambassadors but unto him from whom and in whose name they are to act And because God doth not now adayes make any extraordinary designations either by voyce from heaven as at Christs a Mat. 3. 17. baptisme and transfiguration b ch 17. 5. or by prophecie as in the case of Timothy c 1 Tim. 4. 14. or by some extraordinary and expresse signation of his Spirit as in the case of Paul and Barnabas d Act. 13. 2. or by vision as in the case of Paul at first unto Ananias or by lot as in the case of Matthias e ch 9. 15. there remains the only way of Ordination whereby we come f ch 1. 26. to know who are sent of God and who are not Now as where the Church agrees in an act God will be present to confirme that act Mat. 18. 18 19. so Prayer is also a separation of one to the Ministery Act 13. 2 3. Ans The word Church is not used in either of those verses which you cite in Matthew and in the 17. verse where we find it it signifies a company endowed with power of binding and loosing and consequently the Presbyterie Ministers and Elders If they agree to Ordain a Minister their act is valid by vertue of this â—ext And if they ask of God the confirmation or blessing of their act it shall be granted them Agreement must here be understood not only with reference to the persons among themselves but with respect unto the right rule of acting That people have a
they only were the choosers Produce if you can but one instance out of any Author wherein the word is used in such a sense as you contend for viz. for some to choose by other mens voices Our old English translation When they had ordained them Elders by election doth plainly hold out that two distinct acts ordaining and electing yet not two distinct agents are included under that one word Beza upon the place though he sayes enough to shew that Ordination from Popish Bishops is not necessary yet endeavours not to prove that Imposition of hands is not included under the Greek word To say that Imposition of hands is there meant vi vocis by the proper signification of the word is indeed absurd but to hold it is included ex natura rei from the nature of the thing the making of church-Church-officers and the example of the Apostles elswhere upon like occasions is no absurdity As for Cartwright though he is a little warmer in many expressions then needed yet in the close he is exceeding wary and sayes They speak untruly which accuse us Protestants as if we so commended the Churches election as we shut out the Bishops ordination which we do not only give unto them but make them also the chief and directors in the Election understanding by Bishops only such as are mentioned in Scripture and not humane creatures All that followes might be spared but that you have a great mind to let the world know you sometimes look into a Greek Dictionary and lest some Readers be beguiled by your shew of Learning I shall therefore omit nothing especially because you earnestly call for observation Yea let it further be observed that in Election and Ordination the same word is used In Election Act. 1. 23. Act. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ordination it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word with the addition of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Ans That Act. 1. 23. speaks not properly of Election in your sense is already proved Neither is Election to be understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 6. 6. In the 5. verse it is said of the whole multitude they chose Steven c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth verse sayes they set them viz. those whom they had chosen before the Apostles not over themselves by way of authority but before them that they might Ordain them I wonder at your boldnesse with the Scripture and especially at your abuse of words in the Originall language The truth is though the Apostles referred the choice of fit persons to the people yet as they took unto themselves to prescribe the qualifications and the number of the persons wherein they make themselves Judges of the election so they reserved unto themselves the constitution and ordination of them and thereby plainly declare that Election without an Ordination suffices not no not in the case of Deacons and much lesse of Ministers of the Word And in this they seem plainly to have an eye as in all things that belong to the politie of the Church to the common-wealth of Israel and to Moses his manner of making officers among the Jews whereof we read in Deuteronomy Take or give ye wise men and understanding among your tribes and I will make them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Sept. rulers over you ch 1. 13. And ye answered me and said The thing which thou hast spoken is good for us to do v. 14. so I took the chief of your tribes wise men and known and made them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads over you v. 15. This gives great light to that in the Acts if the phrases be compared But all this while we have nothing for Election alone without Ordination But something we have for Ordination by your own grant for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to Ordination You must needs intend this of the phrase in Act. 6. 3. and if there it be so understood it is the more likely to have the same sense in Tit. 1. 5. which you denyed before Yet you seem loth to grant that truth which you dare not deny and therefore having said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 1. 23. and Act. 6. 6. is to be understood of Election and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that you mean out of Act. 6. 3. of Ordination yet you go about to prove that the simple and compound word have the same sense and signification that by this grammaticisme you may seem to gain something Thus men who are ready to sink use to catch at any thing or the shadow of a thing Hitherto we have not found an Election in any sense without an Ordination as Act. 6. or something more as an extraordinary decision by lots but it may be we shall anon And as the translators of the Bible render both words Appoint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They appointed Act. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will appoint Act. 6. 3. So the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alter the sense specifically from the word when it is without it no not in the matter of making an Officer for it is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as H. Stephen observes In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to place one and to place one with honour when the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall set the sheep on his right hand Mat. 25. 33. it is an authoritative word as Rom. 3. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We establish the Law And the Septuagint whom Luke is observed to follow most use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These did David and Solomon appoint in their set office Ans This great shew of something comes to nothing For granting that the simple and compound word have sometimes for alwayes they have not the same signification yet it will not follow that they have the same sense in the Texts alleadged as appears by that which hath been said already The action of the hundred and twenty in appointing two out of which God was to choose one was not of the same nature with Gods appointing one because neither of the two were made Apostles by the former act but one alone by the latter And that of the Multitude in setting seven men before the Twelve was not of like nature with the Apostles in Ordaining them Whereas you say in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Eustath you abuse your self and the Reader because neither the simple nor the compound in his sense are to be understood as you understand them here And H. Stephan of whose words you pretend not to be ignorant and are therefore the more inexcusable hath it thus At Eustathius â—ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse pro simplici 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 intelligens ut opinor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prosiste sed ita sumpto ut quum dicitur sistere cursum Possit tamen aliquis magis etiam proprio verbo utens illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustathii reddere Appelle * In the latter of those pages which you cite out of him viz. p. 1767. he sayes that Cicero's phrase constituere regem is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the former of them viz. p. 1732. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est quod Cicero constituere regem dicir But what of this till we know what Cicero means by his constituere Is there therefore no difference between the peoples appointing two and Gods choosing one or did the Multitude and the Apostles both or either constitute as Kings use to be constituted in the same sense Then why should the foregoing act of the people be counted essentiall in the Calling of Matthias and the Deacons rather then the latter act of God alone or the Twelve It might suffice you to say the act of tâ—e multitude in setting seven men before the Apostles was essentiall though the act of the Apostles in setting the same seven over the multitude was not But must you needs make the act of God in choosing one of two to be a meer accident Take heed To make the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Diminutâ—ve is against all use and reason That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to place one and to place one with honour and is an authoritative word and as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be granted in some texts though not in these but that will not content you unlesse the compound signifie lesse then the simple In good earnest let us know some reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not signifie prâ—ficâ—re as H. Stephan saith it doth in those texts of Matthew and Luke heretofore insisted on and consequently to place one in honour by way of authority and as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why is the act of the people under authority a substance and the act of those who are over them in the Lord a shadow I feare it is not so much for the Truths sake or for the Peoples good as for some advantage that you make so light account of the Apostles and God himself I would willingly allow the people all right but I dare not say that alone which they do is essentiall authoritative and establishing but nothing else If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be an authoritative word in that phrase We establish the law where the Apostle speaks but of a doctrinall establishment let us know why when he speaks of politicall acts and applies the compound to them that should not also be as authoritative or at least authorittaive When you say the Septuagint whom Luke is observed to follow use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Chron. 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These did David and Solomon appoint in their set office I hope by this time you see the mistake The words are whom David and Samuel the Seer did appoint in their set office And if you mean that the peoples act in Act. 1. 23. and Act. 6. 6. was like unto that of David and Samuel about the porters you are mistaken David and Samuel might be said to set appoint or ordain either as the one was a King and the other a Judge or as they were both Prophets but neither of these acceptions belong unto the people Yet there is something in the close wherin perhaps you may speed better then you have done hitherto But especially consider that electing one is taking up an office for him Act. 1. 20. 22. and he that is elected is said to be numbred amongst officers Act. 1. 26. The lot fell upon Matthias and he was numbred amongst the Apostles Numbred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communibus suffragiis seu calculis ad scriptus est by common consent or votes he was put into the number or inrolled amongst the Apostles Ans That electing one is taking up an office for him I understand not But that by Gods election Matthias was made an Apostle as all the rest by Christ is certain That there were two presented by the people at first and afterward Apostolos solus Deus eligit Ecclesia accipit Apostoli à Christo solo Ecclesiae capite ac non ab homâ—nibus ut Paulus ad Galat. 1. 11. eliguutur Jun. ecclesiast lib 3. cap. 1. one accepted of by common consent in way of obedience to Gods determination I verily believe There was no other suffrage nor second lot though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound that way for to refer the choice by lot to God and after to vote whether Gods decision should stand were to tempt God but an acquiescence on all parts in his as the last resolve Calvin speaking to this point A quibus eligendi sunt Ministri sayes Hujus rei certa regula ex Apostolorum institutione peti non potest quae nonnihil habuit à communi reliquorum vocatione dissimile * Calv. inst l. 4. c. 3. §. 13. And that the 120. acted here as a generall Church visible not as a single Congregation is the rather to be believed because he that was chosen was to be an Apostle and this will make little for the right of Congregations to have all power in electing of their Officers Yet this example may be of this use to teach us 1. That the Churches consent or assent is in some cases requisite unto the call of a Minister 2. That a Ministers call is not to be left wholly to the Peoples election for then what need either of a Lot as here or of Ordination as in the case of Deacons And for all that yet appeares in the discussion of this argument Ordination may be estentiall to the calling of a Minister Your fifth Argument pag. 11. 5. Vpon whomsoever Eleâ—tion falleth Ordination doth necessarily and therefore the Call to the Ministery lies principally in Election as he that iâ— chosen to be a King must be crowned therefore his Election gives him the right to rule That Ordination necessarily follows Election appears Act. 6. 3. where the Apostle bids them look out i. e. chuse as is explained ver 5. and he would appoint Ans This Argument falls short in the Conclusion That therefore Ordination is not essentiall And if Ordination do necessarily fall upon whomsoever Election falleth then is Ordination at least necessary after Election If it be necessary it may not be omitted when it may be had all that neglect or despise it are without excuse especially when the Magistrate injoyns it agreeably unto the Word And if it should alwayes follow upon Election yet you cannot thence conclude that the Call to the Ministery lies principally in Election Marriage is begun by the motion of the man to the woman that he may have her for his
he reputes it but a Ceremony yet elsewhere * Declaration pag. 39. The Divinâ— beginning and institution of Christs true visible or Ministeriall Church Argum. 7. he makes it to be of the foundation necessary to salvation ordinarily and unchangeable by men Whether these latter witnesses be to be reckoned among Protestant Divines especially in your account I shall leave it to you to judge But let this suffice at present to the question of Ordination Concerning IMPOSITION OF HANDS This is your Position pag. 13. IMposition or laying on of Hands is neither essentiall to a Ministers Call nor to his Ordination Ans Before I speak to the particulars wherein you pretend to the proof of this it seems necessary to preface a little concerning the Subject in generall that the Terms belonging to the Question may be the better understood When shall we know what you mean by a Call and how it shall be discerned what is essentiall to it Or to whom the power of Calling does belong Whether one way of Calling be precisely determined Or what manner of Ordaining is to be found in Scripture besides that of Laying on of hands At your leisure resolve these Enquiries distinctly that the Reader may be fully informed Till I am convinced of the contrary by your self or some other I shall presume that a Call is alwayes necessary yea a Call from God mediate or immediate That way of Calling mediately is to be followed in succeeding times which is warranted by precepts or exampleâ— in the New Testament In the nature of the thing it self Calling for the substance of the act is more necessary than this or that manner or rite of Calling Election may possibly he either by silence as in the discipline of the French Churches it is prescribed or by lively voyce or by holding up the hand or by writing The Church at Frankford in Queen Maries dayes had a peculiar way of choosing Ministers in part blindfold by a kind of Ballattingbox * Lyturgia in Ecclesia Peregâ—inorum Frââ—ofordâ—ae p. 51. For Ordination the Papists have devised many Rites not only by perverse applying of the examples of Christ and his Apostles but also by their own presumptuous inventions The Reformed Churches suffice themselves with Prayer Fasting and Laying on of hands Some few have used manus porrectione the giving of the right hand of fellowship in stead of Laying on of hands but though there be an instance of the use of that Ceremony in token of approbation between Paul and Barnabas on the one side and some of the Apostles at Jerusalem on the other part Gal. 2. 9. yet that will conclude nothing to the question of Ordination In such things as are indeed not pretendedly left unto the Churches liberty she may use it as makes most for edifying and about many Circumstances belonging to a Ministers Call there is a liberty supposed granted and taken and in some things necessary to be determined not so much by rule or Canon as per prudentiam practice practicam by the discretion of those who are pro hic nunc imployed in Calling To this purpose some speak largely enough * Quibus ritibus Doctores ecclesiae sint vocanâ—i quâ ratione publicum hoc docendi munâ—â— eâ—â— sit delegandum ac imponendum non est expresse traditum sed liberâ—ari Ecclesiae relictum Magdeburgenses cent 1. lib. 1. cap. 4 pag. 118. lin 33. Modus electâ—niâ— nullus certus est prascriptus iâ— sacris literis Aretius probl parte 3. de Minist Vocatiâ—â—ata habenda dum vocatio Dei manet conjuncta foris aliquâ testificatione ipstuâ— quae quiâ—varia est desinire non possumus Armin. and more then I dare assent unto without due caution Yet this must be remembred that God is not sought after the due Order 1 Chron 15. 13. when any rite or manner of doing is omitted which is of his appointing And it 's safer to cleave unto warrantable examples even about circumstances then to presume too much of our freedome in devising any thing which may be called new or transferring the rite of one thing to another And many things which were in themselves and to the Apostles free and indifferent become by their example more or lesse necessary to us especially when their example is backed by the â—ptnesse or equity of the thing it self and either directly commended to us or enlivened with some insinuation that in doing as they did we shall do well The certainty of lawfulnesse is alwayes a sure point for us to center in As to the use of Laying on of hands to say nothing of that which was common to all Christians to be applied unto them upon severall occasions but of that which was used by those who were already in office in putting others into office also The Papists urging of it as a Sacrament as a meanes of conveighing the Holy Ghost as alwayes absolutely necessary and essentiall And those hands to be a Bishops as an Order or Degree superior to a Presbyteâ— gave occasion to some of the first Reformers in some parts to suspect it to judge it indifferent and to argue from the Apostles liberty in taking of it up and translating of it from â— Jewish use unto a Christian to their liberty of using or difusing it as they found expedient and the state of the Church in their times and those places where their lot fell made way For my part when I consider how uniform and accurate the Apostles were in observing it and of this rite alone in the matter of Ordination and that we have no instance or example of their Ordaining otherwise How unsafe it is to vary from their lawfull and imitable practise What advantage the Papists have to bring in other rites upon pretence of liberty And what danger might be by substituting another way of Ordaining then we have sure warrant for Of what consequence it is that Ministers should keep up a peculiar interest of acting in the name and stead of Christ by something peculiar to themselves and that this alone doth most cleerly hold it out beside the manifold uses of it which are expressed by Protestant Divines Though it be commonly called a rite and in that respect is but an adjunct so as it must needs seem harsh to call it essentiall yet I judge it sinfull for any who desire the office of a Minister to refuse it and scandalous in any Church wilfully to throw iâ— aside That it s more or lesse necessary in the judgement of Reformed Churches and their Divines cannot but be known to those who are acquainted with their writings The peace of the Church may be preserved among those who hold it lawfull and the dispute whether it be Essentiall might be spared Yet because though it were not essentiall your Proofs may fall short of that Conclusion I shall consider of them Your first Reason is Some have been made Ministers without it as the Apostles and Matthias Act. 1.
repentance and not as we use to phrase it by reiteration 2. As to your third question What shall be said to the Brownists By the way let us know what you are whether to satisfie you and them be not one thing And let them first agree amongst and answer for themselves Ainsworth the more rigid thinks the People have power to Ordain Johnson denies it and maintains the validity of Baptisme and Ordination not in England only but in Rome Whether all I know not but sure I am many of those in New-England fall in with Ainsworth in this fundamentall of the Brownists Those amongst us here at home who say they are not Brownists and like not to be called Independents are not all one mans children in this point What a case are they in with the Anabaptists who will not call in or repair unto the Elders of other Churches to Ordain for them and can have no Eldership within themselves but by popular Election if Ordination be essentiall and the persons Ordaining in Scripture be found to be only Elders or more then Elders and there be nothing almost or in comparison but examples in things of this kind 3. For your close Whatsoever wants its essentials is not though it seems to be I answer There 's difference between essentia partis and compositi and in a totum integrale a member may be wanting and yet all being not be destroyed He that loses an arm or a legge doth not thereby lose his life unlesse it be by accident As Election relates to the People and Ordination to the Elders they subsist apart Each of them have their fair claims for priority In severall cases both may carry it and the presence of the one supply the absence of the other That Ordination which is pretended by the body of the People or such Members out of office as they depute seems to be and is not But that which is performed by Preaching Presbyters is an Ordinance of God and you have yet proved nothing to the contrary Next you make shew of answering an Objection 1 Tim. 5. 22. Laying on of hands is put for the whole matter of appointing Ministers Ergo it is essentiall Ans Before I consider of your answer I have something to say in generall and particularly to this for the generall 1. If you have a mind in good earnest to answer such things as may be produced for the affirmative of that Thesis which you deny why say you nothing to that of Calvin whereof I suppose you are not ignorant * Licet nullum extet certum praeceptum de manuum impositione quia tamen fuisse in perpetuousu apostolis videmus illa tam accurata corum observatio praecepti vice nobis esse debet Calv. inst lib. 4. cap. 3. sec 16. Although saith he there is no certain precept extant concerning Imposition of hands yet because we see it was in perpetuall use by the Apostles that their so accurate an observation must be in stead of a precept to us 2. Imposition of hands was of such account with him and many other the most eminent among Protestant Divines that I believe you think they said too much in favour of it and cannot but conceive they saw some reason for so saying and therefore it would not be below you to vouchsafe them an answer Non invitus patior vocari Sacramentum So Calvin * Calv. lib. 4. cap. 14. sec 20. cap. 19. sec 39. In another place Superest impositio manuum quam ut in veris legitimÃsque ordinationibus Sacramentum esse concedo ita nego locum habere in hac fabula Martin Bucer enquiring after that Ordination which the Holy Ghost in his Scriptures teacheth to be lawfull sayes Ea vero est solennis per verbum Domini preces Ecclesiae manuum impositionem institutio atque imitatio * Videndum igitur quà m Sp. Sanctus in scripturis suis doceat legitimamâ— esse MinistroruÌ„ ordinationem Ea verò est eorum qui agnosci possint debeant ad Ecclesiae ministeria esse ritè voâ—aâ—i atque probati ad eadem ministeria â— legitimâ— Ordinatore solennis per verbum Domini preces Ecclesiae Manuum impositionem institutio â—tque iâ—â—iaâ—iâ— M. Bucer inter scripta Anglicana De Ordinatione legitima Ministrerum Ecclesiâ— revocanda p. 238. In his judgement therefore where there is no laying on of hands there is no lawfull Ordination and this way of Ordaining is the Scripture-way and the way which the Holy Ghost teacheth Now particularly to that place in 1 Tim. 5. 22. Lay hands suddenly on no man This argument may be drawn from them Laying on of hands is established for continuance because only the sudden laying on is forbidden and whatsoever is commanded about Ordination is essentiall to it But this you take no notice of only you devise a Reason which I know not who will owne and think perhaps to be applauded for your answer Take it for granted say you that Laying on of hands is put for the whole matter of appointing Ministers for this must be supplied hither out of the Objection though it will not easily be proved because the Scripture shews it hath been used in other cases then in appointing Officers yet it follows not that it is the principall or essentiall thing in Ordination As for example Prayer is put for the whole worship of God yet it is not the principall part of worship for sometimes keeping the Sabbath is put for all the Worship as Isa 56. 4. Again as when the Scripture by the same figure puts lifting up of hands for Election as it doth Act. 14. 23 it binds not to that in all Elections nor placeth it the essence of a choice in that so neither doth the Scripture place the chief part or essence of Ordination in laying on of hands though it put it for that work Ans 1. Though laying on of hands was used at other times as well as at Ordination yet there is no reason why we should imagine that in this Text it refers to any other thing because the Chapter speaks for the most part of things belonging to Elders 2. Be it granted that laying on of hands was used in other cases besides that of appointing Officers yet the use of it in ordaining Elders is one thing if it be not the only thing here intended 3. This argument will surely hold Laying on of hands is put for appointing Ministers therefore in appointing Ministers its lawfull to lay on hands As this Prayer and keeping the Sabbath are put for Worship therefore they belong to Worship And if because they be put for Worship they are therefore parts of Worship then Imposition of hands is part of Ordination because it s put for Ordination If a part then either essentiall or integrall so as at least no Ordination is complete and entire without it 3. Lifting up of hands is not put for Election in Act. 14. 23.
THE ΔΙΑΤΡΙΒΗ Proved to be ΠΑΡΑΔΙΑΤΡΙΒΗ OR A VINDICATION of the Judgement of the Reformed Churches and Protestant Divines From misrepresentations Concerning Ordination and Laying on of hands Together with a brief ANSWER to the Pretences of Edmond Chillenden for the lawfulnesse of Preaching without ORDINATION By Lazarus Seaman LONDON Printed by T. R. E. M. for John Rothwell at the Sun and Fountain in Pauls church-yard 1647. TO THE RIGHT HONORABLE Edward Earle of Manchester Viscount Mandeville Baron of Kimbolton My Lord MAY it please Your HONOUR to take this Dedication as an humble and gratefull acknowledgement of those many favours and incouragements which out of YOUR exuberant Goodnesse alone and not for my desert which is not have been vouchsafed to me And as a token that I would be thankfull and duly respectfull if I did know how to expresse either These are Times wherein Truth must learn to go alone to stand by her own strength The methods and depths of Satan with the power of darknesse are all improved against Light and an arm of flesh will prove a broken reâ—d to those who trust in it Yet I shall ever repute YOUR LORDSHIP among those who have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons JAM 3. 1. who are willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend earnestly for the maintenance of the faith once given unto the Saints JUDE 3. And therefore though I dare not presume or in any wise expect to ingage You on my part in the debate about Ordination and Laying on of hands which is presented in the ensuing Papers yet upon experience of YOUR naturall love to Godly Ministers upon all occasions I make bold to creep under the wing of YOUR Patronage upon occasion of this Publication That Honours and Dignities are slippery places These stormy and blustrous times And that Christ ownes none as being of his side but those who are Called Chosen and Faithfull REV. 17. 14. YOUR LORDSHIP knows assuredly And YOU need not be put in mind by me that they who do wickedly against the Covenant whether God's or Mans are such as are corrupled by slatteries Neither is this without the bounds of YOUR consideration That Without understanding Covenant-breakers ROM 1. 31. are joyned together in the sad Catalogue of those who are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vile affections ROM 1. 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate minde vers 28. As the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound alike so are the things thereby signified of like nature and serve not only against Covenant-breakers but against Non-covenanters if the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well observed There 's onely one thing which remains for me to be YOUR Remembrancer in CHRIST'S promise to the Angel of the Church of Smyrna REV. 2. 10. Be thou faithfull unto death and I will give thee a crown of life Which Grace to be faithfull unto death that it may abide with You and abound and Glory to receive a Crown of life That YOUR LORDSHIP may attain in Heaven after fulnesse of dayes on Earth is and shall be the prayer of YOVR HONOVRS humbly devoted in the service of CHRIST our Lord L. S. To the READER I Know not well how to appeare in Print either with or without an Apologie To speak of mine own insufficiencie especially in matters of Controversie which will too much evidence it self or to plead incumbrance by imployments otherwise is but to put that Question into the mouths of others against me Who required this at your hands And seeing One hath already possessed the mindes or hands of many as he pretends to prove with The Judgement of Reformed Churches and Protestant Divines concerning Ordination c For me to adde more may seem superfluous And to contradict him if his Evidence be true and full whereof he seems to be confident is at the least a rash adventure I know not better how to extricate my self and stand cleare with those who are to judge of all that is hereafter presented but by this ingenuous account It moved me not a little to finde in print some sheets pretending one way and intending another To shew the Judgement of the Reformed Churches this way the Ivie-bush held out and hereupon an Historicall collection out of their Consessions or Agenda's and Books of Discipline might be expected and yet nothing is to be found out of either And that which is produced is only Negative concerning one or two particulars to the sense of the Socinians and Anabaptists rather then agreeable to the generall opinion of those who are Orthodox Whereas Testimony was the fairest way to have proceeded in that 's waved for the most part and a flourish of Arguments serv'd in instead of it I considered on the one hand the presumption of many intruding into the work of the Ministery and taking the profit or ambitious of the credit of it and how Some preach others out of the Calling to preach themselves into it and that of late many Old Errors are revived under the name of New-Light as by some others so by many inordinate or unordained Preachers and People in stead of blessing God as they ought to do for that Ministery which is famous through all the Reformed Churches and to which as a meanes under God Saints in England now living or dead in this last Century owe themselves all that they are do notwithstanding withdraw themselves and separate from it And on the other hand that Both the Houses of Parliament had witnessed against those who Preach unordained and one of them about the time of publishing of those Papers which I direct an Answer unto was in a way of questioning those who Preached contrary to their Order And that it is Ministers duty to strengthen the hands of Magistrates in well-doing when they shew themselves to be as they ought to be Nursing fathers to the good and a terror to the evill And fearing also that the Diatribe was intended in opposition to those proceedings of the Parliament or at least that it might prove prejudiciall thereunto I was inclined to consider of it hoping that as the sheets were not many so the Animadversions which I should need to make upon them would not be long And because I had reason to think he looked not only forward as if Ordination was not necessary for the future but backward as if it were nothing for the time past I thought my self with all other the Ministers of the Church of England the more concerned in his Positions And however some may be offended that Papacie and Episcopacie should be both exploded and yet that that Calling in a way of Ordination which is successively from both or one at least either in deed or in shew should be reteined still and not renounced though in my own particular I am moved at it no more then to find Rahab and Thamar among those through
Lord giveth leave Harm Eng. pag. 253. 254. The Augustane Confession Art 14. Concerning Ecclesiasticall Orders they teach that no man De Ordine ecclesiastico docent quod nemo debeat in ecclesia publice docere auâ— Sacramenta administrare nisi rite vocatus Sicut Paulus praecipit Tito ut in civitatibus Presbyteros constituat Corp. Conf. par 1. p. 16. should publikely in the Church teach or minister the Sacraments except he be rightly Called according as St. Paul giveth commandement to Titus to Ordain Elders in every city Harm Eng. p. 258. The latter Conf. of Helvetia chap. 18. Furthermore no man ought to usurp the honour of the Nemo autem honorem Ministerii ecclesiastici usurpare sibi i. e. ad se largitionibus aut ullis artibus aut arbitrio proprio rapere debet Dâ—mnamus hic omnes qui fua spoâ—â—â— currunt cum non sint electi missi nec Ordinaâ—â— Corp. Conf. par 1. pag. 59. Ecclesiasticall Ministery that is to say greedily to pluck it to him by bribes or any evill shifts or of his own accord We do here therefore condemn all those which run of their own accord being neither chosen sent nor Ordained Harm Engl. p. 236. The Conf. of Wirtemberg Art 20. Neither is it unknown that Christ in his Church hath Nec est obscurum qd Christus instituerit in ecclesia sua Ministros qui adnâ—ncient Evangelium suum dispensent Sacramenta ejus Nec permittendum est cuivis quamvis spirituali sacerdoti ut sine legitima vocatione usurpet publicum Ministerium in Ecclesia Corp. Conf. par 2. pag. 164. instituted Ministers who should Preach his Gospel and Administer the Sacraments Neither is it to be permitted to every one although he be a spirituall Priest to usurp a publike Ministery in the Church without a lawfull Calling Harm Engl. p. 265. The ENGLISH Conf. Further we say that the Minister ought lawfully duly Credimus Ministrum legitime vocari oportere rectè atque ordine praefici ecclesiae Dei neminem autem ad sacrum Ministetium pro suo arbitrio libidine posse se intrudere Corp. Conf. par 1. pag. 116. See also the 23 Art among the 39. and Corp. Conf. p. 131. and orderly to be preferred to that office of the Church of God and that no man hath power ro wrest himself into the Holy Ministery at his own pleasure Harm Eng. p. 255. PROPOS III. In Calling to the Ministery besides Election Ordination is to be used where it may be had Act. 6. 2. ch 13. 2. ch 14. 23. Titus 1. 5. 1 Tim. 5. 22. And besides the usuall way of Ordaining by Prayer Fasting and Imposition of hands there is no other spoken of in any Confession of the Reformed Churches The Conf. of Helvetia quo supra And those which are chosen let them be Ordained of the Elders with publike prayer and laying on of hands We do here therefore condemn all those which run of their own accord as before Harm Engl. p. 236. See also the former Conf. of Helv. Har. Eng. p. 242. Corp. Conf. par 1. pag. 90. The SAXON Confession We do retain in our Churches also the publike rite of Retinemus igitur in nostris ecclesiis publicuÌ„ ritum Ordinationis quo comendatur MinisteriuÌ„ Evangelii verè electls quorum mores doctrinam prius exploramus Corp. Conf. par 2. pag. 99. Ordination whereby the Ministery of the Gospel is commended to those that are truly chosen whose manners and doctrine we do first throughly examine Harm Eng. pag. 225. The BELGICK Confess Art 31. We believe that the Ministers Seniors and Deacons Credimus Ministros Seniores Diaconos debere ad functiones illas suas vocari promoveri legitimâ Ecclesiae electione adhibitâ ad eam seril Dei invocatione atque co ordine ac modo qui nobiâ— Dei verbo praescribitur Corp. Conf. par 1. pag. 179. ought to be Called to their functions and by the lawfull Election of the Church to be advanced into those rooms earnest prayer being made unto God and after the Order and manner which is set down unto us in the Word of God Harm Eng. p. 258. Note here that besides Prayer they speak of an Order and manner set down unto us in the Word of God which for Ministers and Deacons relates to laying on of hands or Ordination if I understand them The Confession of BOHEMIA ch 9. But Ministers ought not of their own accord to presse Dâ—cent Ministros Ecclesiae quibus administratio verbi sacramentorum demandatur ritè institutos esse oportere ex Domini Apostolorum praescripto Atque hi probentur prius tum demum factâ precatione per manâ—um impositionem confirmentur à Senioribus forward in that Calling but ought according to the example or commanded rather for so ' its in the Latine ex praescripto of the Lord and the Apostles to be lawfully appointed and Ordained thereunto They teach also that above all things they be proved and tryed by examination and so afterward Prayer and Fasting being made they may be confirmed or approved or rather as it should be translated Let them be confirmed those words or approved have nothing to answer to them in the Latine by laying on of hands Harm Eng. p. 246. Let the Reader observe that he who published the Harmony of Confessions in English was no friend to Ordination and Imposition of hands as appeares not only by his Notes upon every passage where Imposition of hands is mentioned but by his Translation here But that the sense of the Bohemians may be the better understood I shall here adde the words of the Waldenses out of their most antient Confession the first that ever was extant against Popery Ad plenam Presbyteri gradationem tria esse necessaria Baâ— Lâ—d Wald. to 2. p. 14. approbamus Primum probatio vitae fidei donorum fidelitatis quoque in exilioribus negotiis creditis Alterum orationes cum jejuniâ— Postremum contributio potestatis aptis ad hoc verbis manuum impositio adcorroborationem For the Church of SCOTLAND In their Second book of Discipline ch 2 3. The Divines of that Church speak clearly fully and most accurately to all the former propositions To the first in the 2. chap. to the second and third in the 3. chap. Without lawfull Calling it was never leasome i. e. lawfull Doct. Disc of the Church of Scotl. p. 81. to any person to meddle with any function Ecclesiasticall There are two sorts of Calling one extraordinary by God immediately as was of the Prophets and Apostles which in Kirks established and well already reformed hath no place The other Calling is ordinary which besides the Calling of God and inward testimony of a good Conscience is the lawfull approbation and outward judgement of men according to Gods word and order established in the Kirk This ordinary and outward Calling hath
two parts Election and Ordination Election is the choosing out of a person or persons most able to the office that vakes by the judgement of the Eldership and consent of the Congregation to which shall be the person or persons appointed Ordination is the separation and sanctifying of the person appointed to God and his Kirk after he be well tryed and found qualified The Ceremonies of Ordination are Fasting earnest prayer and Imposition of hands of the Eldership Let it be observed here that Imposition of hands is no otherwise made a ceremony then Fasting and earnest prayer PROPOS IV. The practise of those in these dayes who commonly Preach and receive maintenance for so doing refusing or neglecting to be Ordained is not to be justified by the Scripture or by the doctrine of or approved example in any of the Reformed Churches but forbidden in their Books of Discipline and condemned by their Divines as the opinion and practise of Anabaptists Libertines Arminians and Socinians Towards the clearing of this examine these Quotations following Crocius de Eccl. Pont. praejud Dissert 6. num 9. pag. 139. Synops puri Theol. disp 42. num 6. seq Joshua Stegman Photinlanis disp 53. qu. 1. 2. p. 608. 613. Balthazar Mentzerus in Exegesi Augustane Conf. ad ar 14. pag 639. seq Fredericus Balduinus lib. 4. cap. 4. de casibus conscientiae Casu 1. pag. â—009 Idem in brevi Instit Minist cap. 6. pag. 40 41. cap. 9. pag. 79. Johannes Geâ—â—aâ—dus L. C. in fol. de Minist Eccles cap. 3. sec 1. num 54. à num 64. ad finem sectionis Among the Ecclesiasticall Canons ratified in the last Synod of Dort this is the Third Nemini fas esto quantumvis Doctori Seniori vel Diacono ministerium Verbi Sacramentorum exercere nisi legitime ad ea vocato Contra siquis fecerit aliquâ—ties admonitus non abstinuerit penes Classem judicium esto utrum Schismaticus sit declarandus an aliâ quadam poena coercendus A brief Answer to the Pretences of Edmond Chillenden for the lawfulnesse of Preaching without ORDINATION CHILLENDEN Pag. 5. ELdad and Medad prophecied in the camp Moses said would God that all the Lords people were Prophets Numb 11. from 26. to 30. Ans It is one thing to Prophecie another to Preach Prophets and Preachers are not convertible termes because there are Preachers who are no Prophets God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers 1 Cor. 12. 28. How shall they be distinguished if they be the same Yet those that can prove themselves to be Prophets shall have liberty for me to Preach without Ordination and that not only in the Camp but elswhere Pag. 8. Jehosaphat sent to his Princes to Teach in the Cities of Judah and they taught in Judah and had the book of the Law of the Lord with them and went about through all the cities of Judah 1 Chron. 17. 7 8 9. Ans Remember none went to any city of their own head but those whom Jehosaphat the supreme Magistrate sent What Jehosaphat sent you and such as you are Here 's no mention of Preaching If Teaching and Preaching be alwayes all one then do our Judges though not Ordained Preach at every Assize In this sense that of the Princes teaching v. 7. is most properly to be understood And that in the 9. verse They taught in Judah refers to the Priests and Levites spoken of in the 8. verse It remains on your part to prove that the Princes preached sermon-wise or in the same manner and kind as the Priests and Levites did However here were none joyned with them but the Princes 't was Jeroboam only that made Priests of the lowest of the people Whosoever would he consecrated him But mark what follows And this thing became sin unto the house of Jeroboam even to cut it off and to destroy it from off the face of the earth 1 King 13. 33 34. Out of the New Testament the instances of the Scribes Pharisees and Lawyers are brought and with them are joyned the examples of Christ Paul and Barnabas pag. 9. Ans The liberty given in the Jewish Synagogues is no more a president for Christian Churches then their exercise of power It would anger you if any should say They whipt and scourged in their synagogues such Teachers as they did not like and therefore so should we do now If none might preach among us unordained but upon such tearms and the standing Officers of our Congregations be the Judges perhaps you might have occasion to complain with St. Paul Of the Jewes five times received I forty stripes save one Thrice was I beaten with rods once was I stoned 2 Cor. 11. 24 25. A certain Jew named Apollos borne at Aleâ—â—â—dria an eloquent man and mighty in the Scriptures came to Ephesus c. Act. 18. from 24. to the end Ans This as the former is but an instance of the liberty given by the Jewes or taken where as yet there was no Church in being Take in all the commendations of the man and in a like juncture of time others of like abilities may do the like And yet this concession will nothing avail to prove the sense of your Position To that pag. 12. of the dispersed Disciples out of Act. 8. 1 4. compared with Act. 11. 9 20 24. I answ In such a condition of the Church as that was these cases being much alike no Order established and Order dissolved I should not oppose that able men should teach in love as they are able though out of Office But under this pretence to plead for like liberty to every one that will assume it in all places and in all conditions of the Church is as if one should argue thus When there was no King in Israel every one did that which was right in his own eyes Therefore it is the liberty of the Subject for every one to do what they please although they have a King Pag. 15. The next Scripture that offers it self to be looked upon in this particular of Preaching without Ordination is in 1 Pet. 4. 10 11. As every one hath received the gift even so minister the same one to another as good stewards of the manifold graces of God If any man speak let him speak as the oracles of God c. Ans Every one is to use his gift with respect to the gift it self and to his place and calling and no otherwise private persons in a private way and publike officers publikely And be a mans gift never so small yet he must use it For these words contain a precept Not that every man is bound to be a Preacher by this Text but he that is a Preacher by office is bound to preach with all his might Compare this Text with Rom. 12. from the beginning of the 3. verse to the end of the 8. it may help to understand it But you will never prove That
Ordination consisteth in the appointing of such for the holy Ministry by persons in office Ruth Due right of Presbyteries p. 186. â— dist have first chosen will not easily be proved * It is not of the substance of the calling to bee chosen by voices of the people Dr. Fulke on Act. 14. 23. 4. Whereas you speak of Ordination commonly so called you name neither Church nor Divine who state it as you do here and I think you can name none Be it an act of Ministers or Elders after Examination and Election there must be something added to make it a definition or description In stead of the quid rei you give us only the quâ—â—dâ— If your proofs have no more strength then your expâ—â—ation hath clearnesse and fulnesse you may still conceale your â—aâ—e and that will be your best advantage In that sence Ordination is not essentiall to the Calling of Minister Ans 1. This implies there is a Scripture-sense wherein Ordination is essentiall to the Calling of a Minister or else you oppose it in all sences and then what needs those words in that sence If there be a sence wherein you with the Reformed Churches and Protestant Divines do grant it why is that concealed 2. If your Thesis had been intirely expressed it would run thus Ordination as it is commonly taken for an act of Ministers or Elders after Examination and Election is not essentiall to the calling of a Minister Put then what 's the meaning of it That no act of Ministers and Elders about the calling of a Minister is essentiall thereunto or none but Examination and Election I suppose it is not your sence that Examination and Election by Ministers or Elders is essentiall to the calling of a Minister and thaâ— these together are commonly called Ordination That no act of Ministers or Elders whatsoever is essentiall to a Ministers calling will not be found to be the judgement of the Reformed Churches and Protestant Divines and that without limitation and restriction which Formadat esse Materia est part quid ditatis yet in your Title you pretend unto 3. The word essentiall may prove a blind to some readers being a term of art which learned ones agree not about That forme gives being and yet matter is part of the quiddity as also Quod essentiaÌ„am rei non constituit sine eo essentia rei salva esse potest Propria adjuncta non constituunt essentirei Ergo sine iis essentia rei salva esse potest â—x consequenti nâ—n debent vocari essentialia Heiz Nullus Philosophorum in â—oto orbe terrarâ—i dabit tibi Majorem Rod. Goclen ad Piscâ—â— Piscator in Thesibus p. 604. the distinction of essentiall into 1. antecedent 2. constituent and 3. consequent is common in the Schooles yet in a learned company I have heard it to be by one of them little lesse then hissed at One Heizo propounding this argument against Piscator The essence of a thing may be without that which doth not constitute it Proper adjuncts do not constitute the essence Therefore the essence may be without them and consequently they are not to be called essentiall Rodolphus Goclenius Professor at Marpurg answers for Pisc No Philosopher in all the world will grant the Major So as if Ordination were not constitutive yet if it did necessarily follow upon that act which doth as suppose Election by Ministers or Elders with the consent of the Church it might be called essentiall What think you of this Whether Ordination be not at ' * Zanc. makes Election and Ordination parts of Calling So Ames If parts then essential or integrall least an integrall part of a Ministers calling and whether some integrall parts be not essentiall to an integrall whole and Ordination such a part of Calling 4. In plain words I suppose this to be your meaning No man who desires to be a Minister needs be Ordained and if he be he is not thereby made a Minister And this you assert without any distinction of time or state of the Church or of Calling whether it be mediate or immediate ordinary extraordinary or mixt You might as well say Mariage as an act of Ministers or Magistrates after the consent of the parties is not essentiall to the calling of man and wife none need to be so married and if they be they are not thereby made man and wife Wise men would soon perceive that your word essentiall would not be a sufficient salvo against the danger of such a position families are likely to be destroyed by it notwithstanding He that sayes no act of Ministers or Elders is essentiall to a Ministers call will say as much with fairer pretence of Magistrates and then either nothing is essentiall or something to be done by the people or something immediately on Gods part what followes upon this but either Erastianisme that there is no Church-power or Order Brownisme that all power is in the body of the people or Enthusiasme that every man is to act in sacris as he is led by inspiration without respect to politie If this be your judgement yet methinks it sounds not like the judgement of the Reformed Churches and Protestant Divines Papists use to impose such a sence upon them and they use to disclaim it Yet I do not wonder that you are thus bold with them seeing you begin with First Second and Third c. which must be understood either of Scripture or Reason or both as if right reason and that Spirit which leadeth into all truth were fully on your side in this cause whereas I fear they are not 5. As to your position in your own terms Ordination is not essentiall to the calling of a Minister the Reader who is to judge betwixt us both must observe this mysterie Ordination is taken two wayes in the Reformed Churches among Protestant Divines 1. First and most frequâ—ntly for the rite of imposing hands which is the last act whereby a Ministers calling is consummated This because they call it a rite they do not count essentiall that is alwâ—yes and in all cases absolutely necessary especially as appropriated unto Bishops distinct from Presbyters jure divino but they hold it to be lawfull and more or lesse necessary in a setled and well-ordered Church 2. Ordination signifies that act wherein and whereby Church-governours do in the name and stead of Christ set apart one to be a Minister and by such separation make him one with Prayer Fasting and either with or without Imposition of hands Here they distinguish of the time and state of the Church and though in my observation the terme essentiall be used sparingly yet the necessity of this thing in the substance of it in a mediate calling and regular state of the Church is every where asserted * Nemo ad ordinariam in Ecclesia functionem admitti debeat nisi legitime vocatus eoque legitime electus ordinatus Zanch. in
his words I fram this argument That which is not only lawfull but so necessary about the calling of a Minister that it may not be omitted but only in case of necessity is more then a bare solemnization inauguration or publication and little lesse then essentiall but so it is with Ordination in the judgement of Crotius therfore Crocius makes against you not for you For Iunius he is so far from giving nothing but a bare rite about Ordination to the Presbyterie that he gives all unto it And though in severall respects and a divers kind he ascribes the power of Ordaining both to Christ as the head and Spouse of his Church and to the Church as the Body and Bride yet in a mediate Calling both of them in his judgement make over the power unto Ministers and Elders Sic totum in solidum Ordinatinnis potestatem Christus habet quam cum ecclesia sua communicat uterque verò pro suo jure sponsus inquam sponsa Presbyterio tradit Iure Divino So as al the power of Ordination in ful belongs to Christ which he communicates with his Church and both of them the Bridegroom and the Bride according to the right of each gives it by Divine right unto the Presbyterie * Junius anim in Bellar. con 5 l. 1. c. 3. ar 16. And whereas in the Presbyterie if it be compleat there be two sorts of Elders he distinguisheth after this manner that it may be known what belongs to each Actu presbyterium totum i. e. singuli in corprre presbyterii potestatem ordinandi habet ritu verò soli Presbyteri pascentes verbo i. e. Ministri verbi habent ordinandi potestatem * Art 21. The power of Ordaining in the act of it belongs to the whole Presbyterie consisting of Ministers and Elders as distinguished but in the rite of it it belongs to the Preachers only What can this Act be as thus considered apart from the Rite but something substantiall to the Calling the rather because in the same chapter * Art 3. profectò id legitimuÌ„ est ut quemadmodum in ministerio absolutè per episcopos it à in ministerio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bujus aut illius ecclesiae per ipsam ecclesiam ordinetur communi ecclesiae nomine he makes the act of the Ministers and Elders to be that whereby a fit person is made a Minister and the act of the Church to be that whereby he is made a Minister of this or that particular Church As for Voetius though of all other he seem most to favour your cause and to ascribe much to election and little to Ordination yet I desire that this may be seriously weighed out of him That he professedly and at large maintains against Iansenius that the first Reformers had an ordinary outward call not only to the work of reforming but also to the office of being Ministers Which cannot possibly be maintained on any other principle but this That as in some cases Election alone sufficeth for he speaks but of Cases as all that is essentiall to a Calling so in their case Ordination alone made them Ministers and that way of Calling conteined all that was essentiall thereunto See to this purpose Desp causa Papatus lib. â— sect 1. à cap. 2. ad ult sec 2. cap. 1. seq usque ad 12. And whereas he sayes Majorem differentiam c. None can imagine a greater difference between these two Election and Ordination then between the Constitution and Commission of a Prince considered nakedly and the same commission adorned with some arbitrary symbols as scepter crown c. It may be answered besides all the premises that Election is that act whereby one is chosen in futurum Presbyterum to be made a Minister and Ordination is that whereby he who is so chosen is actually made a Minister And the reason is cleer Because between Election and Ordination something may intervene to make the choise null in relation to the end and effect whereunto it is intended to wit the making of such a person to be a Minister The designing of a person to be made a King and the act of putting him into the Kingly office as the choise of a meet person to be a wife and that act of mariage whereby she is made a wife de praesenti do very much differ the last is the most formall and constitutive And so it is between Election and Ordination when they are rightly compared and specially when Ordination as in this debate is taken for the substantiall act of Ministers and Elders distinct from the rite of Imposing hands Hitherto of those Calvinists which you cited Now for the Lutherans though you speak big yet you name but two and the one was cited to your hand in the other as Hunnius in Turnovius For the judgement of Turnovius * Paulus Turnovius de S. ministerio l. 1. c. 6. he makes Election to be vocationis initium tantum only the beginning of a call and that it differs from Calling it self which he proves by the instance of those two Act. 1. 23. who were both chosen and yet but one of them was called and by experience because many are chosen and yet upon examination rejected And relating to the judgement of Danaeus that the first suffrage belongs to the Presbyterie though he grants in matter of fact it is sometime otherwise yet he says it would be rectissimum justissimum the most right and just way that no Patron Magistrate Nobleman or Ruler should make any promise to any that they should be taken into this Order of the Ministery before he was satis exploratus sufficiently tryed both for doctrine ability to teach and conversation by the Presbyterie Consistory or Superintendent and Company of Ministers Quòd quoties negligitur hic ordo legitimus non servatur toties juâ—a ecclesiae violantur atque utinam ipsa in periculum nunquam praecipitaretur For Hunnius I cannot yet meet with that Tract of his which you cite but you have his judgement out of other writings 4. The use of Ordination take it how you will in the sense of Protestant writers is more then to solemnize inaugurate or publish the calling of a Minister And therefore your but to solemnize is a glosse of your own to corrupt the text of those Authors and others of like kind whom you have quoted Why was not that englished Missio solennis in possessionem honoris The solemn mission into the possession of honour Shew us some reason why a right in the thing should not be essentiall as well as a right unto it or some other Scripture way whereby a Minister is actually made a Minister and put into the possession of Ministeriall power besides that of Ordination Tarnovius in the book and chap. which you have cited pag. 267. assigns a threefold use of it 1. The person chosen is by this ceremony separated from the remaining company of
election upon pretence of godlinesse You know who made this outery * Numb 16. 3. All the Congregation is holy yea every one of them to set up themselves in stead of those who were set over them by the Lord himself And we cannot but remember S. Pauls prophesie which is too much verified in the history of our times The time will come when they will not endure sound doctrine but after their own lusts they shall heap to themselves 2 Tim. 4. 3. Teachers having itching eares But where is the proof of your Assertion What Scripture have you to shew that Peoples choice their consent is of another nature is either only essentiall or otherwise essentiall unto the calling of a Minister in all cases then Ordination is or where are Ministers and Elders interdicted from acting in the call of others Your Minor That a Minister may have a call both from God and man without Ordination may be thus inverted A Minister may have a call from God and man without the Peoples election for so had the Evangelists and so may they who are sent to preach among the Heathens and they who are first Ordained and after sent unto a people and accepted of by them as their Ministers And therefore popular election is not essentiall to the calling of a Minister Yet though the Scripture faile it may be the Protestants against the Socinians will help you out Of all others I fear those who write against Socinians whose cause you patronize in this will hardly stand by you to the last And the Socinians themselves do speak more favourably of Ordination then you have done Smalcius against Frantzius speaking in the name of all the rest sayes thus Non negamus ex ista consuetudine primitivae ecclesiae Apostolicae consequi illud etiam jure fieri posse hodie quod olim fiebat si ecclesia semper incorrupta mansisset non dubitamus quin valde justum fuisset ut modus iste ordinandi Ministros observaretur quemadmodum etiam nunc ubi constituta est respub Christiana valdè decorum esse arbitramur ut id observetur Sed non hoc potissimum quaeritur Hocenim in quaestione est an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi Dei ministrum * Smalcius in refutatione Thesium Wol. Frantzii disp 4 pag. 337. Vide plura apud eund Hom. 4. in 1. Joh. p. 40. You engage your self upon the same point of contest with them but no where grant so much as they To that of Crocius against the Socinians where he makes Calling necessary and not Ordination this might suffice He speaks not of Ordination as distinguished from Imposition of hands as you here do but as convertible therewith and in Calling does not exclude the Ministers and Elders from acting as such Yet because all that you have here is a transcript out of him yet but a part I have the more diligently perused that Author find you very injurious in quoting of him by leaveing out these two materiall passages One concerning Election Non enim conspiratio populi pro perfectè legitimâ vocatione haberi debet ubi non observatur Dei voluntas sed temerarius plebis stultus assensus quem rudiores indigni praeproperis pransationibus ferè captant Wherein he intimates what great abuse is incident to the choice of the people for the preventing whereof I conceive no better remedy then Ordination The other is concerning Ordination which though he makes to be but Constitutionis testisicatio speaking of the rite yet he sayes it is not extra casum necessitatis in Ministerio constituto temerè negligenda In another of his Works he speaks more fully to the same point Ordinatio ministrorum per manuum impositionem non quidem absolutè necessaria that 's against the Papists non tamen quia apprimè utilis extra necessitatis casum temere omittenda est this later part makes against the Socinians and your self * Lud. Crocius syntag Thcol. l. 4. c. 15. reg 6. * Jos Stegman Photinianismo disp 52. qu. 5. An ritus ordinationis futuro Ecclesiae ministro sit necessarius Jos Stegman speaking to the same point expresseth himself more exactly We distinguish between the necessity of Vocation and Ordination Vocationis necessitatem majorem Ordinationis minorem dicimus Both are necessary according to his judgement though not alike necessary And a little after Vel ipso respectu manet necessaria quod extra casum necessitatis in Ministerio constituto negligi non potest All this he saith de ritu Ordinationis of the ceremony used in Ordaining What he judgeth of the substantiall act of Ministers and Elders may be easily understood thereby It remains yet on your part to prove that Ordination is never necessary to a Calling your own Witnesses have asserted the contrary and besides them the Professors at Leyden who are as antient as Ames Crocius or Voetius and as well worthy to be reckoned among Protestant Divines They propounding the question * In Synop. pur Thcol. inter Coroll ad disput 42. An Ministri futuri Ordinatio in ecclesia semper requiratur R. Sicut ejus vocationem sic ejusdem Ordinationem in ecclesia jam constituta semper requiri adversus Socinianos affirmamus For Rivetus who is one of them these are his words by himself in the name of Protestants Cum Cypriano agnoscimus hibere aut tenere ecclesiam nullo modo posse qui ordinatus in occlesia non est Nec nos alios agnoscimus Pastores praeter eos qui juxta Apostolorum canonesin Actis Epistolis legitime sunt Ordinati Si qui sunt qui illud munus usurpant siue vocatione Ecclesiae eos inter vagahundos circumforaneos rejicimus Apol. pro verâ pace Eccl. §. 96. p. 180. Whether Ordination be alwayes required answer affirmatively against the Socinians That in a constituted Church it is alwayes required Your fourth Reason 4. Whatsoever substantiall act belongs to the making of Quicunque ad docendum idoneus eligitur c. a Minister or is solemnized in Ordination the same is done in Election Ans What you mean by Election here is uncertain whether an act of choice by the people alone as most of your expressions imply or an act of the whole Church consisting of Ministers and Elders as one part and of the People as of another for so it is to be understood in Hunnius whom here you cite in the margin what think you of this in stead of it Ministers and Elders alone without People do every substantiall act which is done in election They examine and approve his abilities set him apart to the Ministry The people receive him as from God by their hands and he accepts of the Charge whereunto he is assigned by them therefore Election is not essentiall unto the calling of a Minister But perhaps the strength of your Proofs may carry it though
power to choose themselves a Minister and by that act of theirs to make him one without Ordination who otherwise is none even when there is a way open for his Ordination for that must here be supposed remains yet for you to prove That Prayer alone is a separation of one to the Ministery is but your bare assertion and to cite Act. 13. 2 3. for the proof of this is bold presumption and abuse of Scripture That Deacons were separated with prayer and imposition of hands without fasting for there is no mention of that we read in Act. 6. 6. And that Paul and Barnabas were separated by prayer fasting and imposition of hands we read also Act. 13. 2 3. But what 's this to prove separation by Prayer only and that also by the people alone without Ministers and Elders Adde further Our translators of the Bible take and render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain which signifies properly to choose And where the Scripture speaks expresly of choosing they supply the text with the word Ordain Ans Our translators use the word Ordain for the English of severall words in the Greek as in the Old Testament for that one English word Idols there be many and divers words Elilim Gillu lim Teraâ—him Baalâ—m Tsirim c. in the Hebrew This liberty is necessary and almost unavoidable in many places and the more warrantable because the Holy Ghost speaking in divers places of the same thing does often vary in the manner of expressing And this is to be found not only by comparing those places which are cited out of the Hebrew in the Greek of the New Testament but also one place of the Hebrew with another as Ainsworth often observes in his Annotations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies properly to choose in some places is granted provided that you acknowledge it may signifie sometimes as properly to ordain for it may indifferently be applied as well to Magistrates when by vote or suffrage they constitute which is by way of authority to ordain as to People when they elect or choose by way of priviledge or of power Whereas you say the Scripture speaks expresly of choosing in Act. 1. 22. and yet the Translators supply the text with the word ordain it is a great injury not only to the Translators but to the Scripture it self and to the Holy Ghost who is the author of them The 21. and 22. Verses being taken in together to make up one entire sentence tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One must be made witnesse with us of Christs resurrection Here the Scripture speaks expresly of making not of choosing and of one to be made not by the people but by God Among those who were present there were not people only but those who were greater then Ministers and Elders and they appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presented and nominated two that God might choose one * Non audent unum aliquem certo nomina re sed duos in medium producunt Dominâ—s sorte declaret utrum ex iis velit succedere Calv. inst l. 4. c. 3. s 13. Shew whether of these two thou hast chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here indeed the Scripture speaks of Gods choosing one and such a kind of choosing may well be called ordaining because it is a constitutive and consummating act whereby the people are bound to receive one as set over them by God But in the making of Matthias an Apostle the people had no such power as in this sense to choose him if they had why were lots used for then they might have pitched on one without using such a means of decision Hen. Stephan calls the act of choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare magistratum the making of an Officer for it is as he sayes a new-found sense of the word to signifie laying on of hands And if the Apostle Luke should use it for laying on of hands Engl. pop cer p. 155 166. Carth. on Act. 14. 23. it was never used so before his time by any writer holy or prophane And unlesse his purpose was to write that which none should read it must needs be that as he wrote so he meant Election by voyces sayes Cartwright Ans Henry Stephan sayes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a-among other things creare magistratum the making of a Magistrate at cum accusatiâ—o personae creare Sic etiam Act. 14. citing the words of the Text and adds At vetus interpres Quum constituissent But then he tells you Sunt tamen qui ad ritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. impositionis manum id referri putent quum alioqui novum usum huic verbo hic tribuere minimè necesse videntur Here you discover either negligence or fraud The sense of the word which he approves in that Text Act. 14 is creating or constituting others he sayes understand by it imposition of hands this he calls a new use of the word and sayes it may seem not necessary yet he does not deny but the word may beare that sense because he knew well what he had said before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum portendo attollo manum porrigo and that in Imposition of hands there is a lifting up and stretching out of the hands for what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he also expresses it The Text speaks of constituting and because in constituting Church-officers imposition of hands was the rite used in the Apostles times therefore it should not seem so strange a thing to hold that as the act of Paul and Barnabas in choosing Presbyters so also the consequent act of imposing hands should be comprehended under that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the etymologie of the word agrees to the latter if the use do not Certain it is that the Greek Fathers and Councels do use the word for imposition of hands most frequently as Bilson instances at large * Of Perp. Government which they would never have done if the nature of the word would Dr. Fulk in locum sayes both election by the Church and Ordination by imposition of hands of the Apostles are comprehended under that one word not have borne such a use And it is as certain that many Greek words are used in the New Testament in such a sense as they are no where else to be found those common words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are enough to prove it And if you will needs have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie nothing but an act of choice or election by voices as you call it yet Paul and Barnabas were the choosers and this makes nothing for popular election which you would haue to be the unum and unicum necessarium in the Calling of a Minister and yet you cannot prove by this word as there used that the people chose at all and much lesse that
wife and yet mariage it selfe lies not principally in that nor in their mutuall consent but in their solemn taking one another and in the ratification thereof by such as are in authority to allow or disallow of such desires and purposes In generation nature begins with the preparation of the matter and after that the forme is educed or introduced and yet the essence or being arises from the union of the forme with the matter That he who is chosen to be a King must be crowned makes still more for the necessity of Ordination and if his Election gives him the right to rule yet his Coronation only doth solemnly declare to the binding of all his Subjects unto obedience that his right is acknowledged and he is actually put into the exercise of it Grant that a Minister may not have jus in re act as a Minister in things of Order and Jurisdiction till he be Ordained and our strife will cease Where you say that Ordination necessarily follows Election appears Act. 6. 3. I fear you mean it backwards that Election must necessarily go before Ordination but then Act. 6. 3. will not prove it because neither that one example nor any other hold out a full enumeration for all cases which belong unto the calling of a Minister * In hist N. Testamenti exempla habemus constitutionis miâ—iâ—â—erâ—i ejusdeâ— etiam conservationis sed noÌ„â—estaurationis ejus aut Reforâ—ationis post generalem apostasium Omnia igitur quae pertinent ad plebem fidelem in tali casu non representantur ibi certis exemplis Ames Bell. Enerv. â—â— 2. c. 2. n. 6. And if the Apostle reserves as you grant appointing to himself it thereby appears that some act of another nature distinct from Election belongs to the calling of a Deacon which is not in the peoples power for why should the Apostles reserve that unto themselves which did belong unto the people As to your Margin about this Argument if I should take no notice of it either you might think your self neglected or some Reader be so weak as to imagine there was strength in the Latine though the English prove weak and therefore I shall take that also into consideration Out of Ames you tell us * Omnes illi actus quâ— pertinent ad Electionem ut nominatio praesentatio examinatio vel ab Electione pendent ut O dinatio institutio vel immissio Ames cas consc quo supra All those acts which pertain to Calling either tend to Election as Nomination Presentation Examination or depend upon Election as Ordination Institution or Immission Ans Nomination Presentation and Examination tend equally to Ordination as to Election and some kind both of examination and election belongs properly to the Ordainers and not unto the People If Election be taken for the peoples act Ordination does not depend upon it absolutely in all cases as hath been proved already but suppose it did what hinders but that those things which depend upon Election may be as essentiall unto Calling as Election it self What think you of the act of a Minister in accepting of the work and charge unto which he hath been chosen If that be not essentiall a Minister may be compelled and made a Minister whether he will or no If you say it is essentiall you grant that something which depends upon Election is essentiall for he cannot properly accept untill he have been chosen first Sometimes there is Mission Institution Ordination or something of like nature thereunto without any Election on their part to whom Ministers are sent as in the case of particular Ordination as Junius distinguishes of it into universall and particular When Peter and John were sent unto Samaria they might preach baptize perform any act of Ministeriall order among the Samaritans respectively to their state and condition anâ— if they had any Election from the Believers there it must follow after their lawfull calling to the Ministeriall work in that place which they brought with them from Jerusalem and received not in Samaria and so was not essentiall to constitute but accumulative to corroborate their call When a Ministery is first set up in any place to convert those who are yet uncalled it comes in after this manner mediately or immediately To that of Voetius though it be more full in his own words then as you contract it * Relationes in subjecto dicuntur existere posiâ—o fundamento termâ—no Sed legitima electio est fundamentum Ministerii particularis Ecclesia ista vel illa terminus Voet. ubi sup p. 265. Consecratio est adjunctum Ministerii atque adjunctum est poâ—terius suo subjecto Id. 18 That relations are said to exist in their subject upon the position of their foundation and terme and that the lawfull election and vote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church is the foundation of the Ministery and this or that particular Church the terme as also that Consecration is but the adjunct of Ministery and the adjunct is after his subject Yet you shall do well to prefer reason before testimony and to consider that the foundation of Calling is power and authority to set one over others in the Lord for the Ministery and the terme may be indefinite or particular or both as the good and state of the Church doth require Election of the people can be nothing else but a desire that such a one may be made a Minister and their Minister in particular and may either go before or follow Ordination according to the state of the person who is desired This desire of theirs is to be subject as in some respect to the person himself so more especially unto them who are to discern judge and determine in the room of Christ The sentence of such competent Judges is the true foundation of Calling and the assignation of a particular Company to be ministred unto which when they are Saints is to be done with their consent is the terme All this is done in Ordination and in that regard Ordination rightly stated is not an adjunct of Calling it might be an adjunct and yet inseparable but the forme it self That which followes concerns those of Scotland And to this agree our Brethren of the Church of Scotland speaking of Ordination in generall though they instance it as Eng. pop cer pt 3. c. 8. p. 167 to a particular flock Neither the Patrons presentation nor the Clergies nomination examination and recommendation nor the Bishops laying on of hands and giving of institution nor all these put together can make up to a man his Calling to be a Pastor without the free election of the flock Here it might be added Nor the free election of the People without Ordination Again A man hath from his Election power to be a Pastor so far as concerns jus ad rem and Ordination only applyeth him to the actuall exercising of his Pastorall office which Ordination ought to be given to
him onely who is elected and that because he is elected Ans Upon what ground you intitle that book so often cited to the Brethren and sometime to the Church of Scotland generally I know not unlesse it be to deâ—â—de the Reader or upbraid the Brethren and the Church Some of them have been long in England as Commissioners from that Church and have not been silent where they had occasion to debate Besides their Works speak for them as the great paines of Reverend Mr. Rutherford at large to the point in hand * Due right of Presb. from p. 178. to 241. Before their arrivall here there was a learned Tract of Patrick Forbes of Corse to cleare the Call of Ministers in the Reformed Churches and particularly in Scotland against Objections of the Papists As to these particular passages here cited you wrong both the Author the Reader and the Truth it self by leaving out all those expressions whereby Ministers and Elders are interessed in Election as distinguished from Ordination and by misapplying those words which you have expressed But whiles saith he we plead for the Election of People we adde 1. Let the Clergy of the adjacent bounds in their Presbyteriall assembly try and judge who are fit for the Ministery 2. Even when it comes to Election yet Populus non solus judicat sed praeeunte moderante actionem Presbyterio the words of Junius Let the Elders of the Congregation together with some of the Clergy concurring with them moderate the action and go before the body of the People Would to God that these things were observed by all I adde Amen for then an act of Ministers and Elders in judging of the Calling of a particular person would alwayes be found in praxi and without it all choice by People alone would be counted null and invalid Whereas you say he speaks of Ordination in generall and yet instances it as to a particular Flock the truth is he speaks there only of Ordination to a particular flock and not of Ordination in generall untill he come to the next page It followeth saith he to speak of Ordination pag. 168. wherein with Calvin Junius Gersom Bucer and other learned men we distinguish between the act of it and the rite of it The act of Ordination standoth in the mission or deputation of a man to an Ecclesiasticall function with power and authority to perform the same Now that Ordination at thus described is essentiall to a Calling he himself implies by these words For how shall they preach except they be sent speaking of such a sending as he had before stated That Ministers should not be obtruded invito populo against the peoples will is the sum of all which he pleads for and will not be gainsaid where the people are Saints and Orthodox but it will not thence follow that People have a power to make one a Minister excluso or invito Presbyterio without or against or otherwise then by a Presbyterie Suppose a man had by Election jus ad rem power to be a Pastor yet he is not therefore or thereby a Pastor actually and if Ordination be that which gives jus in re no man is to act as a Pastor till he be ordained And if Election do only design a man to be made a Minister and Ordination be that act whereby he is so made I hope it will be plain that as the introducing of the form is essentiall in creating rather then preparing the matter or masse which iâ— to receive it so Ordination will be found to be essentiall rather then Election though Election may precede in time and Ordination follow after 6. A Minister may want and be without Ordination in The sixth Argument some cases therefore it is not essentiall to his Calling Thus Gregor Thaumaturgus was and others may be in times of persecution Ans Here you fight against your self if one word be changed A Minister may want and be without Election in some cases therefore it is not essentiall to his Calling This is commonly judged to be the case of our first Reformers and may be the case of others in times of extreme persecution You care not to wound your self so as you may strike others There must be a voice from heaven i. e. a true Ministery to bring men out of Babylon * Non potâ—iâ— Ecclesia restitui nisi restituto Ministerio de formâ ecclesiae visibilis loquor quia non alia ratione quâ—m praedicatione Evangelii vel instaurari ecclesta vel instaurata potest conservari Sadeel de legit vocatione Min. p. 7. Verum hâ—c summo studic attendi debet quòd vocationis Ministrorum verbi divini necessitas huc usque adstructa non ad quod vis tempus etiam corruptae ecclesiae atque turbatae salsa doctrinâ— atque immani persecutione Nam ubi ecclesia aut salsa doctrinâ turbata aut persecutione dissipata est it aut desint qui sinceros verbi divini Mâ—nistros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocate possint â—elint hac certè rerum necessitate extrema concedit Deus ut quivis qui volunlotis divine gnari sunt verbum Dei praedicent Sacramenta administrent collapsam veritatem restaurent quaeviâ— munia sacra citra ordinariam vocationem obeant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 222. Rev. 18. 4. but who shall either ordain or elect when Clergy and Laity I use the words only for distinction sake are equally corrupted At such a time where-ever God providentially sets up a standard his people may flock unto it and if they find a burning and a shining light it sufficeth that they know it is not of men but from heaven and that they ought to walk in the light of it But you adde This argument Voetius presseth larger and sheweth even by confession of Papists that one Elected or chosen may without Ordination do all the Offices of a Minister as Excommunicate Absolve and concludes it is no more to the essence of a Minister then bowing of the knee externally is essentiall to ptayer to God or the leading of the Bride and pomp of a wedding day is to Mariage Desper causa Papat 266 267. Ans 1. Voetius speaks not of Ordination there as an act of Ministers and Elders distinct from the rite of laying on hands 2. The Papists distinguish between the power of Order and Jurisdiction though they grant Election gives jurisdiction yet it is but in some cases and those things which belong to Order can be done by none but by Ordained persons according to their principles Neither 3. doth Voetius produce any such confession of the Papists as you here assert he doth that one elected or chosen may without Ordination do all the offices of a Minister And the instances which you give of Excommunication and Absolution both of which belong to Jurisdiction shew plainly of what kind of actions the Papists are to be understood and such are all those cases which you
find cited in him and many more of like nature which are more fully insisted on by a Parisian Lawyer to the same purpose * Johan Darâ— is de Hierarch Ecclesiast p. 10. 4. But this is especially to be noted That Voetius thinks Ordination or as he there expresses himself Coronation or Investiture may be wanting only aliquo in casu in some case and instances in the time of persecution cum nec plebe nec presbyteri in unum convenire possunt when neither the People nor Elders câ—n meet together Wherein he seems to suppose it is necessary at other times The reasons which he gives why it should not be necessary in the case concludes as much against the one as against the other In time of persecution Ministers cannot assemble to Ordain nor People saith he I adde to Elect and therefore that case which voyds the one voyds the other also and more strongly A few Ministers may more safely meet privately to Ordain then many people to Elect. The case of Greg. Thaumaturgus if truly stated out of Voetius whence you had it as all the rest of this Paragraph doth much confirm thiâ— For as he was not Ordained so neither was he Elected in your sense h. e. chosen by the people nor so much as present neither did he consent but was compelled there went nothing to his Call but an act of the Bishop Deo consecrans eum qui corpore non aderat Consecrating him who was not present bodily unto God And if this be all that is essentiall to a Call a company of Ministers and Elders may perform it as well as one Bishop alone The same Gregory as you may read elswhere being called to Cumas to Ordain a Pastor for Histor. Pontif. Jurisd Parisiis 1624. l 2. c. 1. that Church the People being divided in their Election he alone chose Alexander Carbonarim dedit civitati Sacerdatem nihil moratus consensum aut electionem Populi The seventh Argument 7. The inconveniences will be very great which follow upon this That Ordination is essentiall to the calling of a Minister For of necessity for the maintenance of it it must be asserted that the Romish Priests by whom Ordination comes to us And therefore to Beza it was all one to be Ordained by the Ordinary and to be Consocrated in Romana Ecclesia in Ac. 14. 23. are the Ministers of Jesus Christ and the Church of Rome wherein they are the true Church Spouse of Christ yea that there is a personall succession of Ministers uninterrupted by Heresie or whatsoever else may nullifie a Ministers Calling from the Apostles times to this presons and if there be but one who when he Ordained was no Minister â—â— not Ordained all that were Ordained by him are no Ministers if Ordination be essentiall Ans Is this the best or the worst of your Wine that you have kept it for the last Whatever you intended your Arguings like violent motions grow weaker and weaker neerer the end If you think there 's none like this as David said of Goliahs sword I think your cause will utterly perish as that Giant did by his own weapon And though you make a flourish with many words yet this in short is the substance of your argument If Ordination be essentiall to the calling of a Minister then the Church and Ministery of Rome are true and Personall succession uninterrupted is necessary 1. I deny the consequence and shall expâ—ct your proof hereafter for at present you do not so much as offer any And why have we nothing of Voetius here do you not know that he maintains the lawfulnesse of that Call which Luther and other of the first Reformers had in the Church of Rome for the substance of the thing and yet denies that it follows thence that the Church of Rome is a true Church * Lib. 2. sec 1. cap. 6. pag. 97. To cleare the ground of this denyall I distinguish between the Church and her externall Politie That which is essentiall to the Churches Being never ceases but that which is essentiall to her outward Politie may because Politie it self is not essentiall The Church for Being like Christ as God never dies but in her externall Order like Christ as man she dies and rises again If this be no good argument Election is essential therefore it hath been from the beginning of the world and shall continue to the end as the Church and Calling have done and shall do as you know it iâ— not then must you needs acknowledge your own inconsequence in the former For every one of your aggravated inconveniences will fall as heavy on the head of Election as you think they do on Ordination and besides them many more As 1. That there must be a true Church before there can be a true Ministery i. e. the effect before the cause and the end attained before the means of attaining are provided 2. That the government of the Church is purely and strictly Democraticall or popular for if the People without Ministers and Elders are sole Judges of their own Saintship and of fitnesse for the Ministery and consequently of soundnesse of Doctrine and the right way of Worship what can be denied them 3. That a Ministers calling as a Minister extends not beyond the bounds of a single Congregation or that one Congregation may make a Minister to serve themselves or any other 4. That the providence of God hath failed concerning the essentials of Ministers calling for many generations every where because the right of electing Ministers hath been denied to Christian people As to the Inconveniences themselves let them be considered distinctly and have the patience to heare what the Reformed Churches and Protestant Divines do think of them The first inconvenience is 1. That the Romish Priests by whom Ordination comes to us are the Ministers of Jesus Christ To make this the more odiâ— us you swell it out with a windâ— parenthesis That to Beza it was all one to be Ordained by the Ordinary and to be Consecrated in Romana Ecclesia in Ac. 14. 23. Herein you wrong him and abuse the Reader for he speaks not of Ordination in your sense as distinguished from Imposition of hands neither doth he account it all one to be Ordained by the Ordinary and to be Consecrated in the Roman Church as if every one that is Ordained by a Bishop in any of the Reformed Churches were in that respect to be looked upon as Consecrated in the Romane Church To say nothing of those who are Ordained by Ordinaries in the Greek Church And this is plain by his own words speaking of the woâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidam saith he hoc referre malunt ad manuum impositionem quae ipsa fit prorsus necessaria ut hoc praetextiâ— accepto vocationem nostram irritam esse dicant quoniam Ordinarii quos vocant nobis manus non imposuerunt sive quòd non sumus in Romana
ecclesia constituti Aâ—d though after he shew the invalidity of their Call ex ipsis Canonibus quos jactant out of those Canons which they boast of yet he brings not one reason to prove that Imposition of hands is not to be included in the Originall word so much insisted on And if the word Elders used in that Text be to be taken synecdochically for Pastors Deacons and Ruling Elders as he there expounds it why may it not as well be said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifâ—â— choosing does also include Ordaining because it appears by Act. 6. that with choosing Ordination by Imposition of hands was also used This by the way to your Parenthesis To the Inconvenience it self I answer 1. The Ordination of Româ—sh Priests as Priests is a meer nullity because the Priesthood iâ— self is so but their Ordination adonus Presbyterii to Preach and administer the Sacraments is of another nature and therefore these must not be confounded together the rather because in their manner of Ordaining they are really distinguished * Vide Pontisicale Romanum 2. Though some of our Divines deny a lawfull Ministery and Calling thereunto to be in the Roman Hierarchy as * Beza and Sadeel not as making of it to be simply invalid and null but extreme sinfull yet they must not be interpreted too rigorously unlesse we mean to set Protestants at variance among themselves to our own prejudice And that 1. Because the Lutherans do maintain the ordinary Call which Luther had in the Church of Rome as sufficient And 2. not they only but divers also of the Calvinists as Voetius Forbes Festus Homius c. 3. They who say there was sometâ—ing extraordinary in Luthers Calling do place that extraordinarinesse rather in his spirit gifts successe and manner of ministery than in the Call it self and therefore make his Calling mixt 3. The most judicious and best approved amongst us do hold That as Baptisme so Ordination euen in Rome is so far forth valid that upon separation from them and joyning with us there needs neither new Baptisme nor a new Ordination 4. We all agree that a Call from Rome is not necessary at all against the Papists who make the Pope to be the fountain of Order and Jurisdiction 5. This inconvenience follows not at at all upon the opinion that Ordination is essentiall but upon that mistake only that the lawfull way of Calling is one onely in all cases and conditions of the Church wherein whesoever engages either for Election or Ordination apart and much more for both together will be sure to plunge himself into inextricable labyrinths I approve our men saith Reverend Forbes who sustain our ordinary Vocation in common but who plead so for it as a point absolutely requisite for approving our cause and in such a case of the Church do place all defence therein in my judgement they do wrongly limit the Holy One of Israel against both the priviledge of his power and his usuall manner of dealing in such cases Forbes Defence of the lawfull Calling sec 28. pag. 60. To your second inconvenience That then the Church of Rome is a true Church and Spouse of Christ I answer 1. It followes not because in a false Church there may be something true 2. Many Protestant Divines are not afraid to grant that in some sense it is a true Church So at the whole Church was not extinct in Rome neither did the Ministery altogether perish there * â—â—a ut sicut non penitus extiâ—cta ibi suit Ecclesia sic neque penitus interitrit ibi Miniâ—terium Zanch. iâ— 4 prâ—â— 3. This objection is so fully answered by all our Writers of this subject against the Papists that it is not worth the while to transcribe them Vide Voetium quo supra 4. Those who are commonly called Brownists are sufficiently zealous against Rome and yet even among them the more moderate part as Johnson and his followers do not only grant that the Society commonly called the Church of Rome is a true Church without all fear of inconvenience but labour at large to prove it * Christian Plea by Fran. Johnson Printed Anno 1617. hom pag. 119. â—â— 215. The more rigid of them who deny that which he grants as Robinson and Ainsworth yet acknowledge that in Rome there are some true Ordinances as Baptisme for instance And in granting the administration of Baptisme with those of Rome to be valid and yet denying the Church to be true they must needs reject your consequence As the Lord hath his people in Babylon saith Robinson his I mean both in respect of Election and of personall Sanctification so hath he for their sakes there preserved notwithstanding all the apostasie and confusion which is found in it sundry his holy Truths and Ordinances amongst which Baptisme is one Robins justificat of Separat ed. ult p. 232. If the question he whether Ordination or Imposition of hands be not another Ordinance reteined in Rome from the beginning the Reader shall do well to weigh what follows here out of Mr. Johnson one of no mean account among the Brethren of the Separation Whereas one that was Minister in the Church of England was after chosen Teacher to a Separate Congregation without any new Imposition of hands he labours for to justifie it after this manner in his Ans to the Letter of H. A. touching the division among themselves p. 50. seq The Anabaptists holding saith he that Antichrist hath utterly destroyed all Gods ordinances so as there was not so much as true Baptisme reteined and had among them h. e. in Rome or England thereupon they began to baptize themselves again Whose errors while we confuted and while some of them objected that we should no more retain the Baptisme then the Ministry there received we had just occasion thereupon to consider thereof and so weighing with our selves that one main and speciall reason against Rebaptization is because Baptisme is an ordinance of God which was had in the Church of Rome before she fell into apostasie and hath been there continued ever since the Apostles times however it be co-mingled among them with many corruptions and inventions of their own we began to consider Whether the like might not be observed and said concerning Imposition of hands that it was had from the Apostles in the Church of Rome before her apostasie and is there continued to this day though mixed with many pollutions and devises of their own And entring into a consideration thereof we observed 1. That Imposition of hands is of God and not an invention of man not a post or threshold first brought by Antichrist into the temple of God but had therein afore Antichrist sate there 2. That Baptisme and Imposition of hands are joyned together among the principles of the foundation spoken of Heb. 6. 2. which we thought therefore should in this behalf be well regarded 3. That Imposition of
calling of a Minister But as to the regular and ordinary lawfull Calling of a Minister if precept and examples out of Scripture the generall practise of the Church in all ages from the Primitive downward with that of the Reformed Churches ever since the foundations of the Second-Temple-mysticall have been laid among them or arguments drawn out of Scripture and from the judgement of Protestant Divines conforme thereunto will determine any Question I shall presume notwithstanding all you have insisted on unto the contrary That Ordination h. e. an act of Ministers and Elders as such whereby they IN THE NAME OF CHRIST separate and set apart a meet person to the Work and office of a Minister is necessary and more or lesse essentiall to his Calling For Imposition of hands though many things unavoydably as either You those Authors which you have cited or the nature of the thing gave occasion have been touched upon about it yet it followes now more particularly to be considered Yet stay a while Upon perusall of the papers after the Presse had made some progresse I take notice of a double oversight one in my self another in you besides some errata's of the Printer In the transcribing of your part a few things are unwittingly omitted which should be in the margin yet for the things themselves you shall find an answer Only one passage which is with you pag. 8. in the body of the Tract I forgot to set down at length and therefore though out of place I supply it here which should have been inserted pag. 29. before the fourth reason This meaning your third is the reason of Crocius in Anti Soc. diâ—p 24. see 3. defence of the Protestants against the Socinians Distinguimus inter necessitatem Vocationis Ordinationis sayes he We distinguish between the necessity of having a Call and of being Ordained * Illa est necessaria ratione mandati haec ratione ordinis consâ—itutionis Ecclesiasticae Illa est constitutio in officio quae si legitima est duo habet 1. Vt à Dco quis eligatur 2. Vt per antâ—cedentem poâ—uli consensum eligatur A Deo eligitur cum ipse donis exornaâ— c. A Calling is necessary by reason of Gods command Ordination is necessary in respect of order and Ecclesiasticall constitution The Calling is the Constitution of one in Office which if it be lawfull hath two things in it 1 That one be chosen of God 2 That he be chosen by the antecedent consent of the people One chosen of God when he is adorned with gifts c. To this besides what I have already said pag. 28. lin 22. seq I shall now adde further 1. That the Socinians insisting only upon this question Whether a Constitution by way of Ordination be altogether necessary to the making of a Minister are not as you think to be opposed neither are the Reformed Churches nor Protestant Divines of any other judgement then they and therefore what needs Crocius to defend the Protestants against them in this point or professe himself Anti-Socinian unlesse he will say more for Ordination then they have done which cannot well be but by holding it to be essentiall 2. It 's granted that there is lesse necessity of Ordination then of Calling yea that Ordination is not alwayes alike necessary but according to the state of the Church And it might be proved that there is a case wherein it is so far from being necessary that it is not lawfull But it will not thence follow that in no case it is essentiall 3. Those Scriptures which prove the lawfulnesse of it will prove more For we cannot argue from the bare example of the Apostles Thus they did therefore we may do the same Because it follows not in all things Therefore De Eccl. Pontis Praejud Disser 6. p. 149. Crocius in a later Work flies to 1 Tim. 5. 22. for his ground and proof and there we have a precept 4. That Order and Ecclesiasticall constitution which he speaks of can be understood of none other then Apostolicall and those things which the Apostles wrote about Order were commandements 1 Cor. 14. 37. 5. Whereas he sayes A Calling is necessary by Gods command and after seems to shew what he means by Calling namely that the person constituted be chosen by the antecedent consent of the People You know full well no command of God can be found for this way of Calling but as it is gathered out of examples by consequence from Act. 1. and the 6 chap. And if those examples imply a command for the Peoples Election one way I would hear some solid reasons why the like command is not to be concluded out of examples for Ordination 6. Whether the antecedent consent of the People be alwayes necessary is not the point at present under debate But this is his sense That the power of choosing is the right of the whole Church and belongâ—th not to the People alone as we commonly understand the word And the antecedent consent of Ministers and Elders is I 'le be bold to say it necessary unto a Call And that granted suffices to the matter of Ordination as it is here considered 7. To that That one is chosen of God when he is adorned with gifts I think you your self make some scruple of it When the Ministers of England have pleaded among other things to prove their Calling the gifts which God had given them Those of the Separation in their Writings are wont to tell them Qualification is no Calling Neither dare I say Every one that is sit to be a Minister is called to be one And in a mediate Calling the testimony of competent Judges concerning Abilities and the right to exercise them is most necessary and that useth to be in the orderly way of Gods prescribing in the Word by Ordination Now Sir give me leave to minde you of an oversight in yourself You told us in your Title-page of the Judgement of the Reformed Churches as a distinct part from that of Protestant Divines Why are none of their Confessions cited or Books of Discipline Make they for you or against you If they be on your side would you spare to tell us Suppose they were against you yet you might not conceale it while you pretend to hold it out As for particular men their Judgement is not tanti if it agree not with the Church in generall He that made the Observations on the Harmony of Confessions in English will help you out a little but the Confessions themselves are not as it seems for your turn As for the Divines which you have cited of the Lutherans there are but two Hunnius and Tarnovius and of the Calvinists but three Ames Voetius and Cortiuâ— Though each of them be Reverend yet they are but of yesterday either living or lately dead too few to make up a full verdict touching the Historicall part of the point in question Indeed you have not
That which follows of your own is Something extraordinary its likely was in the Apostles Laying on of hands For he says the gift was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the laying on of my hands as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecie which was peculiar to extraordinary Officers but it was but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 14. They it seems had but a bare concurrence but the efficiencie was in Paul as our Brethren of Scotland expresse it To which I answer 1. All this is but its likely and it seems by which its likely to prove nothing and it seems you your self saw as much aforehand 2. To say there was something extraordinary in the Apostles laying on of hands is ambiguous because it may relate either to the ground or manner of doing or to the effect or accidentall consequent thereof There might be something extraordinary but that can be no prejudice to the ordinary use of this rite unlesse they â—ad only some extraordinary ground for their using of it 3. In comparing 2 Tim. 1. 6. 〈…〉 4. 14. there is indeed a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 â—nd with and from thence the Papists and Prelates woâ—â—â—â—fer That the efficiency of Timothy's Presbyteratus was iâ— Paul as in a Bishop and in the Presbyterie by a bare concurrence and thence infer the necessity of a Bishop unto Ordination But this is eâ—ually vain as in them to one end so in you to another For that in 2 Tim. 1. 6. you may remember what was said in the beginning of this answer to your Third And as you tell us pag. 17. touching laying on of hands in 1 Tim. 5. 22. that its not necessary to be understood of Ordination because it was used in other cases So might it be put off here But be it granted that Ordination is intended in 2 Tim. 1. yet it will not follow that Paul ascribes any thing to himself as excluding the Presbyterie Junius speaking to this Text sayes In a common thing the arguing from position of one to the removing or denying of another is inconsequent As after this manner Paul laid hands on Timothy therefore the Presbyterie did not * Junius in Bel. Cont. 5. lib. 1. cap. 3 ar 5. 1 Tim. 1. 18. Ac. 16. 1 a. Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecie do shew the moving cause and what incouraged Paul with the Presbytery to lay hands on him viz. It was prophecied that Timothy should be an excellent Minister as Cartwright upon the place interprets it That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do both of them equally imply an instrumentall efficiencie in Paul and in the rest of the Presbyterie That the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by with a genitive case doth usually signifie an instrumentall working yet not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is amongst Cartwrights Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with is sometimes put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by as Act. 13. 17. chap. 14. 27. 15. 4. In the 12. v. of that chap. Then all the multiâ—ude kept silence and gave audience to Barnabas and Paul declaring See Beza in loca what miracles and wonders God had wrought among the Gentiles by them In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this latter place but in all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet the like thing viz. what God did by them as by instruments is intended in them all The reason why the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. 4. 14. may be because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes immediately before in the same verse in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it hath another sense than the next words will beare if it had been used there also How fit it would have been for the words to have run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by prophecy by laying on of hunds let the learned judge 5. If the efficiencie was in Paul singularly and in the Presbyterie by a bare concurrence as you say it seems there using of it then makes nothing at all for our using of it now unlesse we had such concurrence and then Laying on of hands in these times is not only non-essentiall but unlawfull We must wait with the Seekers for some New Apostles to revive this way of Ordaining and the practice of those who being themselves out of Office are deputed to lay on hands is most presumptuous because there is no instance so much as of their concurrence and much lesse of their acting alone in this kinde 6. Those words as our Brethren of Scotland expresse it seem to relate unto the former passages and then they are injurious because you go about to put a sense upon them which I think you know they will not owne That the Presbyterie Ordained only by a bare concurrence and not as Causa socia a joint cause in way of efficiencie I shall now consider their words as you alledge them Paul's hands were the mean the laying on of their hands the rite and signe of his Ordination And therefore they adde as you say It s not to be used with opinion of necessity Ordination may be done by word alone without ceremony And again If the use of Imposition of hands in Ordination be accounted and used as a sacred Rite and as having a sacred signification the use of it not being necessary it becomes unlawfull by reason of the by gone and present superstitious use of the same in Popery Ans 1. All this you heap together by substraction as you please And though it 's true the first words Pauls hands were the mean are to be found in the place intended yet your conscience will tell you that the Author used them to one end and you unto the contrary Take them fully and let a third be Judge between us Thus he Because Imposition of hands was used in Ordination not only by the Apostles who had power to give extraordinarily the gifts of the Holy Ghost but likewise by the Presbyterie or Company of Elders and Timothy did not only receive 2 Tim. 1. 6. 1 Tim 4 14. that gift which was in him by the laying on of Pauls hands as the mean but with the laying on of the hands of the Presbyterie as the rite and signe of his Ordination therefore the Church in after-ages hath still kept and used the same rite in Ordination which rite shall without leave be yet retained in the Church 2. For my part I see no ground at all either in the nature of the thing or in the Texts for that distinction of mean and signe The Professors of Leyden are not afraid to call Ordination a mean Ad legitimam Pastorum ordinariorum vocationem duo potissimùm media sunt adhibenda vocandorum Synop. pur Theol â—isâ— 42. n. 31. Electio electorum Ordinatio Two meanes are
What he sayes of the precise urging of the Ceremony is to be understood of the urging of it upon Popish grounds The foolish questions which he means are those in a Popish Canon de triplici manuum impositione una Ordinatoria altera Confirmatoria tertia Curatoria and such like 5. It 's granted that he sayes expresly that Laying on of hands is not essentialis pars ritus legitimae vocationis and that it is in rerum indifferentium numero retineri omitti potest pro more regionis in qua electus ordinatur This last is more then you have yet acknowledged And if it be to be reteined pro more regionis according to the custome of the Country it must continue in use among us for ought that you have said or can say to prove it Non-essentiall Now thus it follows And with them agrees the Church of Scotland The Engl. pop cer pag. 168 169. Church hath full liberty to use any other decent rite or to use no rite at all beside a publike declaration the Church is not not tyed to use any rite at all by the Word of God in the giving of Ordination Ans What 's the matter that you cite this book so often Are you in love with English Popish Ceremonies or do you take that Book for an Oracle Or do you think the Church of Scotland will abide by every expression to be found therein Or is there no other way to know the sense of the Church of Scotland but by that Book Are you of the same judgement with that Church or any of those Protestant Divines whom you have cited so much as in this one head of Ordination and the rite of it I feare nothing lesse The Church of Scotland is at an agreement within it self and with such eminent Divines abroad as Chemnitius and Danaeus but you and they differ if I be not mis-informed more then a little But 2. to the thing it self Liberty of devising new rites in Ordination is neither sâ—fe to be granted by way of doctrine nor to be used in practice especially in those Churches which have suffered much under pretence and by the abuse of such liberty and who in other things are strict urgers of examples as binding and that in matter of Rite 3. Those Scriptures which tye the Church to Ordination tye her also to the Rite which we are speaking of Or tell us where you find a Scripture for the one and not for the other That which follows whether intended as a fifth reason or as an excursion only I know not though it be confused yet it sufficiently discovers what you aim at viz. To make those who were Ordained by Bishops no Ministers under pretence that they were Ordained by them as a Superiour Order unto Presbyters and so you slide into another Question Whether the Person ordaining or imposing hands be of the essence of the Call I shall lay down all your own words entire and then answer Thus you pag. 16. Yea suppose it essentiall and then whereas it hath been held against the Brownists that the Ministery in the Church of England is not null though the Bishops laid on their hands who should not have had a finger in it because an extrinsecall Circumstance failing or being corrupted a thing ceases not to be yet if it be made Essentiall what shall be said Seeing both in the Bishops intention in ordaining and in the profession of the Party ordained hands were laid on him not as a Presbyter formally but as one of a superior Order to Elders and for such an Order there is no Divine institution As therefore that Baptisme must be repeated which was administred by a person not lawfully called to the ministration of it if the Person ministring be essentiall to Baptisme so must that person be Ordained again who had hands laid on by a Bishop as a Bishop if Laying on of hands be essentiall to the Ministery Whatsoever wants its Essentials is not though it seems to be Ans Let the Questions be propounded distinctly which are here involv'd and then it will be easier for any one to judge 1. What will follow concerning the Ministery in the Church of England if Laying on of hands be essentiall I answer That the Ministers of England who have Hands laid on them have that which is essentiall to their Calling Who can imagine otherwise upon the supposition 2. But seeing Ministers in England were Ordained by Bishops as a superiour Order to Elders and no such Order is of Gods appointing nor ought to be is not their Calling null in that respect Ans No iâ— is not 1. Because neither Church nor State did ever declare Bishops to be a superiour Order though some of them for they were but some made such a claim The State hath often declared against it not only by books approved by them as in the dayes of Henry the 8. but by severall acts of Parliament in King Edwards time and since 2. Because Bishops only and alone were never authorised to lay on hands excluding other Prâ—sbyters but together with them 3. Bishops were Elders first before they came to be Bishops and of Elders were made Bishops in way of accumulation not in way of privation Their error that they thought themselves a superiour Order above Presbyters could not make them no Presbyters 4. All Ordinations are counted valid which are performed in a setled Church with the consent of Magistrate Ministers and People whether the Ordainers be Bishop Superintendent or a Presbyterie This principle is maintained both by the Lutherans and Calvinists as you use to distinguish For the Lutherans I refer you to Hen. Ekhardus in opusculo de Ordine Ecclesiastico pag. 5â— and to Nicolaus Hunnius Demonst Min. Lutherani pag. 294. For others Zanchy sayes quo supra Nihil refert sive ab omnibus praesentibus Ministris sive ab uno omnium nomine imponantur manus It matters not whether hands be laid on by all the Ministers who are present or by one in the name of the rest So he And I think it might be added nor how many be present the Quorum is but of prudentiall determination Pareus speaks more largely * Comment ad Rom. 10. 15. The lawfull Calling of the Church is that which is instituted in every Church by publike authority for Orders sake unto edification Neque enim uniformis est omnium ubique quoad circumstantias externas sed libertati Ecclesiae relicta 5. To speak my own judgement When sin cleaves to the manner of Calling through the generall error or corruption of all sorts who are concerned in it though such a Calling cannot be said to be legitima or legi proxima but is displeasing to God and null in some sense as unworthy receiving of the Sacrament is counted no receiving 1 Cor. 11. 20. and sinfull fasting no fasting Zach. 7. 5. yet it is not otherwise to be invalidated here below than by doctrinall censure and
unto him that had rather not preach then submit himself to have hands laid on him especially when the use of that rite is carefully purged from superstition and abuse As soon as they had but an Altar they offered on it when they came out of Babylon and stayed not till all the Temple in all its furniture and utensils was ready Ezra 3. Ans Yet they did not sacrifice before they had an Altar under pretence of necessity And why should any do the work of the Office and take the profit of it who refuses in an orderly way to be admitted to the Office it self Our Temple yet hath not all his furniture utensils but we have a way of Ordination let such as it concerns make use of it take heed that by their example in neglecting and opposing this particular they provoke not God to make the work of Reformation cease to the joy of our adversaries and the grief not only of our own hearts but of Gods spirit Can any thing be more displeasing to God and delightfull to the Popish and Prelaticall than to make the labour of Reformers a Iudibrium and opprobrium Is this to cry grace grace unto the work Before they were wholly carried away into Babylon they worshipped and served God with those vessels which were left in the Sanctuary though they had not all 2 Chro. 36. 7. 10. 18. Ans Therefore though we have not the power of all Censures nor a pure administration of every Ordinance yet Ordination being purged let 's make use of that as a pledge of the rest To set and observe the right way of entring into the Ministery whereunto Ordination serves is not only to lay the foundation but as the rearing of gates and bars belonging to the â—ngresse of the House of God Let none be as a thiefe to break through and steale but enter in by this doore Yet you have one question to be resolved What higher point of Separation is there than to make void or deny a whole Ordinance for want of a Circumstance Ans 1. You shall do well to beware of points of Separation * Nam consilia Separationis inaniâ— sunt peraiâ—iosa sacrilega quia superba fiunt plâ—â— perturbant infirmâ—s bonâ—s quà m co-rigunt animosos malos Aâ—g â—on Parm. l 3 c. 2. to 7. In these times many Teachers and Christians are all for Chymicall extracts of Society quorum separatione novus quidam Monachismus irrepit by whose separation a new kind of Monkery is crept in And this plague is the more hurtfull quo est hypocrisi picturatior by being coloured over with a shew of greater holinesse These are the expressions of Bullinger * Lib. de funct Prephetica p. 18. col 2. no contemptible one among Protestant Divines speaking of the Catabaptists 2. To make void or deny a whole Ordinance by refusing to use a lawfull Circumstance is whether a high point of Separation I know not the phrase is improper a great sinne questionlesse But who are guilty of it if not they who rather than they will suffer Hands to be laid on them in such a way as is now established agreeable to the Word will either not be Ministers at all or be made Ministers as they suppose by such a company of People as are not in a capacity for their parts to Elect either by the laws of the Land or any warrant in the Word of God and much lesse to Ordain 3. Multitudes have been allowed to preach and that publikely to their great profit in this time of generall disturbance in Church and State But that liberty might be given and taken then and whiles Reformation was under debate which now can neither be asked with modesty nor granted with wisdome and justice If you please to take like paines for proving the Lawfulnesse of Imposing hands in Ordination as now established as you have done to argue against the Essentiality I hope there will be little need to complain either of pressing to of withdrawing or exclusion from the Ministery As touching your Paradox for so I call it A man may lawfully Preach the Word who is not Called to be a Minister That also shall be examined God willing by it selfe apart FINIS