the Exception is groundless nor may this Form with any reason be quarrelled at for that by the way I may here vindicate the innocency of the Church in this know 1. Sect. 4 Neither doth our Church pretend nor the Bishops assume a power of giving the Holy Ghost as the Holy Ghost is taken to signifie the saving graces of the Spirit whereby a man is regenerated sanctified or made holy who was not so before Or as it signifies those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special gifts of the Spirit which were in the Apostles dayes frequently given and poured out accomplishing therein (d) Joel 2.28 with Acts 2.1 20. those Prophesies of old concerning this large effusion of the Spirit that should be in the dayes of the Gospel Or indeed as it signifies Those inward endowments gifts and abilities which are requisite to qualifie a person and make him fit to be ordained to such an Office for these are indeed the gifts of God and in a good measure supposed to be already in the person who is therefore first examined that the Bishop may in some measure be satisfied that he fath these abilities who comes to be ordained It cannot therefore be rationally supposed that the Church should pretend to give these at the Ordination 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense for though beyond all controversie Christ had power to give the Holy Ghost the Holy Ghost proceeding from him as well as from the Father who did promise (e) Joh. 14 26. 15.26 to send his Spirit who when sent was to teach them all things i.e. every way to qualifie them for and enable them proportionably to the work in which they were to be imployed yet he doth expresly tell them that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them nor to receive till after his Ascension (f) Joh. 16.7 If I go not away saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Spirit who was to enlighten teach comfort c. will not come unto you but if I depart I will send him unto you And accordingly we find he did when after his Ascension he sent this Spirit in (g) Acts 2.3 4. fiery cloven tongues upon them Yea it seems to be evident that Christ did not at this time when he breathed on them and said Receive the Holy Ghost c. indue them with those gifts because after this we find his command to them (h) Luk. 24.49 to stay at Jerusalem until they should be indued with this power from on high Nor need we say as one (i) Mart. ex Brent doth That the Spiuit was here given only thus far as that they were lightly and in a small measure sprinkled with his grace being afterwards more fully to be indued with his power For though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office such gifts and sufficient endowments as shall make them fit for and in a good measure able to perform that charge to which they are called yet in this Commission Christ doth not as even the same Author confesseth so make them presently Preachers of the Gospel as immediately to send them forth to the work but they are yet to stay till this power and these abilities be given them from above and therefore 3. Sect. 6 It may very probably if not certainly be supposed that by the Holy Ghost there given is meant the Gift or Authority of the Evangelical Ministry whereby they were made Apostles and Preachers to the world for the collecting and gathering a Church to Christ and for the feeding and governing that Church being gathered Preaching and proclaiming Remission of sins to the world upon their sincere Repentance from dead works and unfained Faith in Jesus Christ and Retaining the sins and preaching the certain condemnation of those who will not repent nor (k) 2 Thess 1 8 9. obey the Gospel For these Ministrations are all The gifts of the Spirit as the Apostle (l) 1 Cor. 12.4 5. per totum evidently teacheth There are saith he diversities of gifts but the same Spirit What gifts It followeth There are Differences of ministrations c. And if we consider the whole series of his discourse in that Chapter concerning the several Members of the body having their distinct offices we must acknowledge that he speaks there not of Gifts as endowments and inward qualifications of men but chiefly as of their capacities and relations in the Church the places and offices to which they are called and the works to which they are sent as Apostles Prophets Teachers c. which Ministrations are all from the same Spirit and called Gifts also (m) Rom. 12.6 7. Having gifts differing whether Prophecy or Ministery And Christ is said to have (n) Ephes 4.8 11. given gifts when he sent Apostles Prophets Evangelists Pastors Teachers So that we may well conceive that the thing which Christ doth when he saith Receive ye the Holy Ghost is but to give them their Commission constituting them his Apostles and Messengers to the world impowering them to remit or retain sins To preach pardon and peace and to absolve the penitent or to cast out and cut off by excommunication the impenitent In a word he committeth to them the charge of the Gospel or that ministration which is the (o) 2 Cor. 3.6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministration of the Spirit constituting them Ministers of the New Testament not of the letter as in the Law but of the Spirit 4. And in no other sense doth our Church use this Form in her Ordinations not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost but indeed giving a Commission to and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery which is the ministration of the holy Ghost And why she may not most conveniently make use of the same Scriptural expressions when she conferreth the same Authority as to the Preaching of the Doctrine of Faith and Repentance which is as the Key of heaven committed to their ministery which bindeth or looseth Remitteth or Retaineth sins I have not yet seen any sufficient reason given But Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us viz. To preach the Word and by Doctrine to bind or loose for there is yet somwhat more committed into their hands Some part at least yea a very great part of Discipline too even in those very parts of Discipline which are said to be denied them As 1. Publick Admo ∣ nition Publick Admonition I have sometimes wondered Sect. 9 that this should be charged upon the Bishops and laid as a great exception to their Government That the particular Pastors are hindered from the exercise of their Office and in this
and because so is the Will of God that we should do For if we yield to Episcopacy though not as a Divine yet as an Humane Constitution not repugnant to the Word of God and so much without doubt whatsoever it be more it is with us being established here by the known Laws When then they require this of men I see not how it can be avoided but by vertue of those forementioned texts it ought to be done Re-ordination being in this case as is well noted but a submission to that Order of Church Politie which is by the established Laws made by the Powers not only in being but who have the undoubted Soveraignty and legal authority again set over us In a word 8. Sect. 88 Lastly It is not of no consideration that we in this case not only consider what is necessary to make a man a Minister of Christ but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England And those who deny the necessity of a superadded Episcopal Ordination as to the former end yet must see a necessity at least the use and lawfulness of it to the latter Upon such an account as this no man ever questioned the lawfulness of a double Marriage When the late Usurping Powers required this to be Solemnized by the Civil Magistrate no man doubted but those who were either not satisfied in Conscience of that way or doubted the ill consequences when the tide should turn the Laws as then standing not allowing the Legitimation of the issue of such a Marriage might lawfully as many and all wise men did be Married again by the Minister according to the Laws in force without incurring the guilt of any sin thereby And why may not a second Ordination be admitted upon the consideration of the like consequences One is no more a Sacrament than the other One is as much an Ordinance of God as the other The Name of God would be no more taken in vain in the one than in the other Nor can I by any thing in Scripture find there should be any sin in the one as before it is stated than in the other Sure I am the Holy Scripture no where condemneth it hath no where given us a Law against a second Ordination and (x) Rom. 4.15 where there is no Law how there should be a Transgression I say not I but a wiser than any of us even St. Paul himself could never see He that is desired to see more of this Subject let him consult that little book of Mr. Humphreys professedly handling this question of Re-ordination where he will see the lawfulness of it at least as to the receiver clearly and fully proved the main doubts and scruples about it and difficulties in it untied and solved To that I referre the Reader In the mean time This may be enough to perswade and shew that men lawfully may in this thing submit to and comply with the Orders of our Superiours without sin Having now solved these doubts as to matter of Ordination and Re-ordination and answered all the most material Objections I hope I have laid such grounds as may satisfie all serious and considering men of the if not necessity yet lawfulness of our submission to the Government the Episcopacy established with us notwithstanding these great exceptions taken against them in matters referring to the first general head wherein the Bishops are said to take too much upon themselves and to challenge a power which is not theirs CHAP. VI. The other general Exception against the Bishops as hindering the particular Pastors from the exercise of their Office answered Sect 1 WHen I have satisfied the scruples that refer to the next general head I think I have said enough as to the matter of Government and shall have sufficiently cleared this That notwithstanding all this there may be a peaceable submission a due conformity lawfully yielded General Ex ∣ ception 2 2. This Exception is That the Bishops as they are said to take too much upon themselves so will not suffer others to take their due but hinder the undoubted Officers of Christ the Pastors of particular Churches from the exercise of their office particularly as some have objected that part of Government and Discipline which they think they should and do judge they are called and have authority to administer every particular Pastor being bound to a personal ministration of all the Ordinances of Christ to that particular Church committed to his charge So it is objected Answ 1 Sect. 2 To this the Answer is readily returned in few words 1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ there is none that I know among all those concerning whom the dispute now is who doth in the least deny 2. Answ 2 For the main unquestionable parts of their Office Sect. 3 they are so far from being hindered the exercise of them that they are most expressely enjoyned to perform them For the preaching of the Word and Administration of the Sacraments the two principal works of the Evangelical ministery they are expressely sent to do them and have these given in charge to them in the very forme of their Ordination (a) Form of Order Prieste Take thou authority to preach the Word of God and to minister the holy Sacraments in the Congregation where thou shalt be so appointed Here are the Keyes expressely given into their hands and no small part of the power of the Keyes viz. The Key of Doctrine to preach the Word which was never denied them and the Key of Discipline too thus far as to open to Door and let persons into the Church by Baptism when the same authority is given them to administer the Sacraments as to preach the Word Yea farther 3. Answ 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands Have they not this Commission given them yea before they receive their particular Mission by the Bible put into their hands at the very imposition of the Bishops and other Presbyters hands in these words (b) Form of Order Priests Receive the holy Ghost whose sins thou dost forgive they are forgiven and whose sins tho dost retaine they are retained And be thou a faithful dispenser of the Word of God and of his holy Sacraments In the Name of the Father and of the Son and of the holy Ghost Where observe Their Commission is given them in the very same forme which (c) John 20.22 23. Christ himself used in commissionating his Apostles which some have quarrelled at in the practice of our Church as if it were an abuse of the Scripture and assuming a power which Christ never gave to the Bishops The Form used Receive the Holy Ghost vindicated To give the Holy Ghost nor is the Holy Ghost given to all on whom the Bishops so lay their hands But indeed
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance