The Divine Institution of Congregational Churches, Chapter 9
CHAP. IX. Of Ordination.
Of the meaning of the Word: How our Tranſlators uſe the Word: Whether the Impoſition of Hands be peculiar to Church Miniſters: Whether Teaching Elders only can Ordain: Laying on of Hands, of Antiquity; and of what uſes: Divers Opinions about it: Arguments Anſwered, 1, 2, 3, 4. Concluded that it's an obſolete Rite, and Nine Arguments for it: How Ordination ought to be performed: How a Deacon's: Ordination may be repeated: The Ordination of a meer Preaching Miniſter to Converſion.
§. 1. ORdination is an Engliſh Word (almoſt Latine, and coming of it) by which our Tranſlators render Words in both Originals of very divers ſignifications: But their uſe of the Word may be reduced for the moſt part, to theſe two General ſignifications. 1. To the ſence of pre-ordination of things, or perſons; and ſo Ordination is deſtination. 2. It's taken for an actual conſtitution of a thing or perſon, in a ſtate or relation that either is deſigned unto. 1. By enacting aIſa. 30.33. Act. 13.38. & 10.42. Epheſ. 2.10 1 Pet. 1.20 Jer. 1.5.Laws for this or that thing, or perſon, which is called an Ordinance b1 Cor. 7.17. Act. 16 14. Pſ. 81.5. 1 Chro. 9.22. Gal. 3.19., and is a Conjugate to Ordination, becauſe ordained; or 2. By conſtituting, inſtating or enſtalling a Perſon in a Charge or Office cMar. 3.14, Act 1.22. 2 Chr. 11.15. 2 King 23.5. Titus 1.5. Heb. 5.1. & 8.3., which is moſt properly Ordination in that ſence, as we are here concern'd in it; being the publick and ſolemn enſtating or inſtalling a perſon in an Office or Charge committed to him, to which he was duly before called, and which he hath accepted.
§. 2. But when Ordination (according to its uſage in the Old or New Teſtament) is applied unto Men, it ſignifies only the inſtating any one actually in a Place or Charge that he is deſigned or called to. Again, in all the places, where our Tranſlators make ſuch uſe of the Word, there is not the leaſt mention of Impoſition of Hands, tho the Word rendred ordaining aAct 14.23., ſignifies the lifting up of hands by way of Suffrage in Election of Officers.
§. 3. It's thought generally, that Impoſition of Hands is only an honourary and peculiar Ceremony to the Ordination of Teaching Elders, and ſacred to them alone: But if the ſaid Impoſition be a thing eſſential to Ordination as ſuch, it muſt belong to all Church-Miniſters ordained; as to Ruling Elders and Deacons: becauſe likewiſe the greateſt Plea that can be made for laying on of Hands on ordinary Church-Miniſters muſt be taken from the Ordination of Deacons aActs 6., whereas indeed, we have not one inſtance of laying on of Hands on ordinary Teaching Elders in the whole New Teſtament, tho we read of the ordaining them bAct 14.23..
§. 4. Again, it's an Error commonly received, that Ordination (performed by that ſuppoſed ſacred Rite) is only to be adminiſtred by Teaching Elders, whether of the ſame Church, or of other Churches, and is an authoritative act of ſuch. But this muſt needs be a great miſtake upon all accounts; for the Elders of one Church cannot perform an Authoritative Act in another, it being a great Uſurpation a1 Pet. 4.15.; and the Elders of one Church having no power to Vote in another, which the meaneſt Brother hath, therefore how little power hath a foreign Elder to ordain or lay on hands in the ſaid Church. If it appertain to Elders only, ſure to the Elders of that Church in which the Ordination is, and to thoſe to whom Authoritative Acts do belong, and not to the Elders of another Church and Corporation, any more than the enſtalling the Mayor of one Corporation appertains to an Authoritative Act of the Mayor of another. But it may be truly ſaid, That Ordination of Elders is oftner in Churches that have no Elders at all, than in ſuch that want one, and that have others ſurviving; Who then muſt Ordain a Pastor called to a Paſtoral Charge, and lay Hands upon him? Anſ. Who ſhould do it but the Church that called him bActs 14.23.? Who ſhould put him into his Charge but Chriſt by them? for it's Chriſt inveſts any perſon with a Church Miniſterial Office by the Church where he hath placed his Name cDeu. 14.23. & 16.6.11., which is his Preſence and Authority. He is the ſervant of Chriſt to his Church, and is its Propriety, and therefore, as called, ſo to be Elected and Inſtalled by it. Obj. But may the Church, having no Elders, lay Hands on him? Anſ. Either the Church muſt do it, or it muſt not be done at all; and if it be neceſſary to be done, the Church muſt do it, being an Authoritative Act: Foreign Miniſters have no power to do it: (it's ſo in Civil Corporations, every Juriſdiction is diſtinct in it ſelf:) The power is in the Church to lay on Hands (if allow'd as neceſſary) by ſome Brethren delegated and appointed thereto, and it ſtands with the greateſt reaſon, that they that have a lawful right to Call and Chooſe, have the true Right of ordaining, and not they who have no power to Chooſe or Call. Beſides, while laying on of Hands was in uſe, (extraordinary Gifts being indifferently beſtowed, as God pleaſed) it was performed indifferently by God's Appointment, as Ananias an eminent old Chriſtian dAct. 9.14, 17., was ſent to lay Hands on Saul; and likewiſe, the Prophets and Teachers in the Church that was at Antioch (it appears not that they were Elders there) were appointed by God to lay Hands on Paul and Barnabas, tho at another time Philip an Evangeliſt could not lay Hands on them that were converted by his Miniſtry, confirm'd by his Miracles, and baptiz'd by him; but he having not power to convey the Gifts of the Holy Ghoſt by laying on of Hands, Peter and John came to Samaria for that end and purpoſe eActs 8.15, 16, 17.: Whence it appears, (Philip being an Evangeliſt, and an extraordinary Miniſter, having not the power of beſtowing the Gifts of the Holy Ghoſt (tho he had them, and wrought Miracles) and therefore did not lay on Hands, tho he baptized) that this Ceremony was uſed according to the Diſpenſation (as God pleaſed) of the Gift of beſtowing the Gifts of the Holy Ghoſt, neither confined by any Inſtitution to Elders or Brethren; and therefore one or other laid on Hands, as this Gift was by God beſtowed f1 Cor. 12.7. to 11.. And therefore it need not be any objection, That they that Ordain others by laying on of Hands must be in the ſame Office, and ſuperiour to the perſon ordained, and hence Brethren cannot ordain a Paſtor. For we Reply, That the Church is ſupream to any or all the Miniſters thereof, they being but miniſtring Servants thereto; that (ſuppoſing laying on of Hands be Ordination) the delegated Brethren that adminiſter the Rite, do it in the Name of Chriſt, and repreſenting the Church, it's needleſs the Perſons applying ſhould be in office themſelves, ſuperiour as the Apoſtles, or equal as ordinary Elders, it's enough, that they are impower'd by Chriſt and his Church to this ſervice at this time. But the whole reaſon of this practice being ceaſed, the Rite it ſelf is alſo ceaſed, as above-ſaid, for no extraordinary, nor ordinary Gifts are now conveyed by laying on of the Hands of the Preſbytery, or of Brethren, neither is the Perſon ſo enſtalled, any better qualified for his place, either made honeſter or abler by a ſpirit of Government, or any more furniſht with Gifts and Graces, any more than a ſecular Magiſtrate (Mayor or others) is by the Ceremonies of his Inſtalment.
§. 5. This Ceremony of laying on of Hands was of great Antiquity, and variouſly applied, for quite contrary ends, according to the Caſe it was conjoined with by Divine Command or Humane Uſage. It was uſed in Prophetick Bleſſings aGen. 48.14., and it was uſed in ſolemn Exſecrations bLev. 24.14., and execution of high Criminals, in charging Sin on the Sacrifice cIb. 4.15. & 6.21., in conſtituting Repreſentatives of the People, and then the People laid hands dNumb. 8.12.. After the coming of Chriſt, eMat. 19.10, 11.Chriſt uſed it variouſly, he laid his Hands on the Head in Bleſſing: Both Chriſt and his Apoſtles laid on Hands in Healing fMar. 6.5. ch. 16.18. Luk. 13.13 Acts 28.8., and uſed it indifferently, that or Ʋnction, as equivalent Rites gIſa. 5.14. It is alſo uſed both in the Old and New Teſtament hNum. 27 23. 1 Tim. 4.14., as ſignificant of the Conveyance of great and extraordinary Gifts to perſons that God would qualifie to great Service, tho not in relation to any Office in the Church iActs 8.18, or at the enſtalling eminent Leaders in Office to his People, ſhewing God's furniſhing them with extraordinary qualifications of Grace, or Government at leaſt, and often both kActs 6.6. & 13.2, 3.; Neither was this Rite, or that of Unction inſeparably annex'd to any of theſe ends or uſes under the Old or New Teſtament. Extraordinary Church-Officers were Ordained without them by Election lAct 1.23 26. Matt. 10.5 Joh. 20.22, and Extraordinary Gifts were conveyed, and Miracles wrought, both by Chriſt and his Apoſtles, without the uſe of either mActs 2.1, &c., though we find not that this Ceremony was uſed in the New Teſtament by the Apoſtles, or the next followers of them, but upon the account of furniſhing the ſubject on whom Hands were laid with extraordinary Gifts of the Goly Ghoſt n1 Tim. 4.14..
§. 6. It is pleaded for the continuance of this Rite in Churches (by ſome very irrationally) that its eſſential to Ordination of Goſpel-Miniſters: By others, not as Eſſential, ſo as the not having it makes it null, but as neceſſary to the Authority and Honour of the Miniſtry: Others look upon it as indifferent, doing neither good nor harm, and that Ordination is never the worſe if it hath it not, nor never the better if it hath it, but it is only harmleſly annexed. Laſtly, There are others think that it is obſolete, like the brazen Serpent in Hezekiah's days, that had no healing vertue in it, a meer piece of Braſs: Such a thing now do many truly take Impoſition of Hands to be. We ſhall inſiſt upon the proof of this laſt eſpecially, which being done, all the other will fall of their own accord, or by neceſſary conſequence.
§. 7. The Arguments uſed for the continuance of the uſe of the Rite of Impoſition of Hands in the Churches, are 1. The laying Hands on the Deaons by the Apoſtles. Anſ. All acts of the Apoſtles were not Preſidential to others. The Apoſtles laid their Hands on the Deacons, not ſo much as ſuch, but as Perſons to be furniſhed with an Extraordinary Spirit, as appeared afterward by two eſpecially that were called forth to moſt Eminent Service for Chriſt, one, viz. Stephen, to ſet his Seal to the Truth of Chriſt by his Bloud, in giving one of the moſt Eminent Teſtimonies thereto, living and dying, and the firſt after Chriſt's Aſcention aActs 7.. The other, Philip, was an Eminent Evangeliſt, who Planted the Goſpel and Churches in Samaria, was brought miraculouſly to the Eunuch, and Preached Chriſt unto him, who although he was ſearching the Scriptures, yet knew not that the Meſſiah was come till Philip opened the Prophet Iſaias to him bActs 8.. They that inſiſt on this Plea, ought to be as zealous for the formal Ordination of Deacons by laying on of Hands, as for the laying on of Hands on ordinary Paſtors, and more; there being a ſeeming Preſident for the firſt, but none for the ſecond.
§. 8. It's alledged, The Presbytery laid their Hands on Timothy a1 Tim. 4.14., and they ſay, The Presbytery was a Claſſis, or at leaſt a Conſiſtory of ordinary Elders. Anſ. 1. That Inference wants proof, for that they were not all ſo is beyond Queſtion; for the Apoſtle Paul was among them for one, or elſe Timothy had Hands laid on him twice b2 Tim. 1.6.. 2. The Apoſtles were Presbyters, and call themſelves ſo c1 Pet. 5.1., and why might it not be a Presbytery of Apoſtles and Evangeliſts, ſeeing ſuch are mentioned by Name, and it belonged to them, and not to ordinary Paſtors to beſtow the Gifts of the Holy Ghoſt by laying on of Hands? And 3. It appears that Timothy received ſuch a Gift by the laying on of Hands d1 Tim. 1.18.. 4. He was not made an ordinary Paſtor, but an Evangeliſt, the Ordination of whom we find was by the Apoſtles. As Paul's Ordination was a ſeparation to his Apoſtleſhip to the Gentiles eActs 13..
§. 9. It's alledged, That Timothy is charged to lay Hands ſuddenly on no Man; which ſeems to be meant of Ordination of ordinary Paſtors.
Anſ. If it be ſo meant, yet it proves not laying on of Hands by ordinary Paſtors, for Timothy was not ſuch. It is not to be doubted, but the Gift that Timothy received was ſuch an extraordinary Gift as was beſtowed then frequently by laying on of Hands, and which Simon Magus would have purchas'd of Peter for Money, That on whomſoever he ſhould lay his Hands they ſhould receive the Holy Ghost aActs 8.18, 19.. This Gift, or the Rite of Conveyance, the Apoſtles were wary of proſtituting to Men of corrupt Minds: And therefore the Apoſtle warns Timothy, not to apply it raſhly to any, for it's apparent the Apoſtles laid not their Hands on Simon Magus, finding he had no truth of heart; but rejected him, and laid not Hands upon him, though he had bin baptized.
§. 10. Heb. 6.2. is pleaded, That Baptiſm and laying on of Hands were appointed as standing Ordinances in Churches. Anſ. This Text hath bin much miſtaken and abuſed: But briefly, it's not to be underſtood as if Baptiſm it ſelf, or laying on of Hands were to be underſtood to be the Principles there meant; for indeed, he ſpeaks but of one Foundation a1 Cor. 3.11., the Doctrine of Chriſt, which is laid in Repentance and Faith, held forth in Baptiſm, and confirmed by the Apoſtolick Signs following Chriſt's Aſcention bHeb. 2.3.4. Mark 16.16., in thoſe extraordinary Gifts conveyed by laying on of the Hands of the Apostles, and Apoſtolick Men: Hence Beza ſaith, he found in one Copy, That Baptiſm and Laying on of Hands were encloſed by a Parentheſis: But if it be not ſo it matters not much, for it is the Doctrine of Baptiſm and laying on of Hands which are here ſpoken of, viz. The Foundation-Doctrine of Chriſt, ſymbolically exhibited by the one, and miraculouſly, beyond all doubt, confirmed by the other in Apoſtolick times.
§. 11. We conclude concerning this high applauded Ceremony which the Papiſts make Sacramental, and ſay it leaves an indelible Character, and ſome Protestants adore little leſs, That we find upon the beſt Enquiry, and ſtricteſt Scrutiny, That it is no continued Ordinance or Inſtitution of Christ in his Churches, And, That its an obſolete and ceaſed Ceremony, for theſe Heads of Reaſons only, for brevity ſake following:
1. Becauſe the End and Significancy of this Rite is ceaſed, therefore the Rite it ſelf; for a Rite that ſignifies nothing, is an empty Sign and vain, and we ought not to do any thing in the Worſhip of God that is empty, inſignificant vain aCol. 2.8. Matt. 15.9 Col. 3.20., and the doing whereof is Will-Worſhip.
2. That Ceremony that none can by a due Authority apply, cannot be performed; but none ſuch are now, or can pretend thereto, there being no Apostles or Apostolick Men, or ſuch as can pretend to extraordinary Gifts of the Holy Ghoſt; much leſs to a Power or Commiſſion to beſtow them on others by any Solemn Duty whatever; much leſs, by a Ceremony: Therefore ſuch a Practice as is a Pretence before Men, to that which we dare not profeſs plainly to in Words before God, is but a mocking of God and Man bGal. 6.7. 2 Cor. 11.13..
3. We have ſhewed that the Ceremony was never appropriate to the Ordaining of any Miniſters; for it was a common Ceremony uſed in other Caſes, and to other Perſons: To the ſick cMar. 16.18., to new Converts dAct 8.17, to thoſe that were Members, and had Grace, but it was none of thoſe Gifts that were for Propagation and Confirmation of the Doctrine of Chriſt eib. 13.3.. Many, yea moſt of the Apoſtles were Ordained without it fMat. 10.7, 8. & 28.19.. No Ordinary Paſtor Ordained with it, as we read of gActs 24.23.: Where it was uſed, the Appliers of it were ſuch as were inſpired, or had immediate Command from God for doing it; and there were many that never had impoſition of Hands themſelves hActs 8.14, 17.,
4. Ordination is no where called Laying on of Hands, nor Laying on of Hands, Ordination, in the Old or New Teſtament.
5. There is the ſame Reaſon for the Ordaining Ruling Elders and Deacons by Impoſition of Hands, greater for the latter iActs 6.6., and will the Aſſertors of this Rite allow it to them? No, they appropriate it to Teaching Elders only.
6. Our Tranſlators do honeſtly own, that the Churches Solemn and Publick Election of Elders by Suffrage, is Ordination kib. 14.23.
7. There is no more ground for continuance of this Rite, nor ſo much, as for that of waſhing feet lJoh. 13.5, or laying on of hands, or anointing the ſick mJames 5.14., but ſince the ceſſation of Miraculous Gifts, the anointing of the ſick, and Impoſition of Hands, in all Caſes, as a Rite, is ceaſed: That of waſhing feet was only teaching to Chriſt's Diſciples the duty of Humility and Self-Denial, which they were after to follow him in as Miniſters, not in the uſe of the Ceremony it ſelf nJohn 13.13, 14, 15, 16.; and there are but two Inſtituted Rites perpetuated to the Churches to the end of the World, Baptiſm oMat. 28.19.and the Lord's Supper p1 Cor. 11 26..
8. If it be uſed only to denote the Bleſſing of the Party Ordained, then Impoſition of Hands is a great Uſurpation, and makes the Elders of one Church ſuperiour to them of another, for the leſſer is bleſſed of the greater, which Superiority Chriſt never allowed qHeb. 7.7 Mat. 23.11 Mar. 9.34. Luke 22.24, 26..
If it be ſaid, It's uſed to point out the Perſon ordained; it's childiſh and frivolous, as if a Man could not be ſeen or known that comes upon ſo weighty and Publick an Undertaking, but they muſt point at him, and tell the People who he is; as if the Churches Election, and his publick Acceptance were not enough to ſhew the Man.
9. This Ceremony hath bin abominably abuſed by Papists to Superſtition and Idolatry, and greatly idoliz'd by Protestants r2 Kings 18.4., and always a Bone of Contention even in the more Reformed Churches ſ1 Tim. 1.6. Titus 3.9.; a great offence and Stumbling-Block to many: Therefore it is of great Concern to the Churches for the promoting Peace and Truth, to throw it out altogether, having no Ground or Warrant for the continuance of it.
§. 12. It will be then enquired, In what manner a Church ſhould Ordain its own Miniſters: The Way is plain and eaſie, if Men make it not hard, knowing, That Ordination of any one to an Office, is no more than the Publick and Solemn Recognition of the Call, with his like Declaration of his Acceptance, whereby he is enstated in, and enters upon his Function and Charge. Therefore this Solemnization ought to be before competent Witneſſes, i. e. Churches by themſelves, or Paſtors and Meſſengers, and ought thus to be performed decently to the Honour of Chriſt a1 Cor. 14 40., on a Day of Solemn Prayer ſet a-part for this End by the Church bActs 14.23., the neighbouring Churches acquainted therewith, and their Preſence deſired beforehand on the ſaid appointed Day; Either a Ruling Elder, or other (if there be any) or a Delegated Brother, after firſt Application unto God by Prayer cPhil. 4.6. Eph. 6.18., puts this Queſtion unto the Church, Whether they do freely chooſe A. B. to be their Pastor, Teacher, Ruling Elder (as the Relation is to be, the Ordination of all being alike) to be ſuch an one to them; And whether they ſubmit to him in the Lord? To which Anſwer being made in the Affirmative, the Brethren only holding up their Hands dIbid. 1 Tim. 2.12, The Elected Elder declares his Acceptance in all Gravity and Humility e1 Pet. 5.2.3., &c. So is the Day filled up with ſuitable Exhortations and Supplications, by the aſſiſtance of neighbouring Paſtors, and the Ordination is finiſhed, and the Paſtor Ordained enters on his Office in the Concluſion of the Solemn Work of that Day.
§. 13. In the ſame manner a Deacon is ordained, differing only in ſome reſpects of Publick Solemnity, and that the words of the Queſtion import him not to be a Governing Miniſter.
§. 14. A Church ought to have a due regard to the Perſon whom they Call and Ordain a Paſtor, or Teaching-Elder, that he be a Man ſound in the Faith a2 Tim. 1.13., of good Report b1 Tim. 3.7. Tit. 1.6., no Novice c1 Tim. 3.6., of Exemplary Grace and Piety dib. 4.12. 1 Pet. 5.3., and approved Abilities to Teach e1 Tim 3.2, rightly divide the Word of God f2 Tim. 2.15., and defend the Truth gTit. 1.9..
§. 15. The Conceit that Ordination may not be repeated is a Popiſh and vulgar Error: For as Churches are no more Priſons to Miniſters than People, and there may be ſufficient reaſon for the Paſtor, Elder or Deacon to remove from one Church to another; in ſuch a Caſe a Man is to be Ordained again; and ſo if he change to another Church afterward; for one Churches Ordination of a Man cannot make him Paſtor to another.
§. 16. He that Preacheth to a People for Converſion, needs no other Ordination than the due Approbation and Miſſion of a Church of which he is a Member, accompanied with their Solemn Prayers for a Bleſſing on his Miniſtry.