A Second Discourse About Re-Ordination, Discourse · Section 8
SECTION VIII.
IN my fourth Section, I come to a ſecond Objection. Ordination is that which, according to Divines, does give the Miniſterial Offices; This is the end, they account hereof; Now when a man is a Miniſter already there is not this end, and conſequently the Ordinance taken in vain. Thus have I laid it down, and my Anſwer to it is this, There is more ends than one in Ordination, as in Baptiſm, and other Inſtitutions. It is not neceſſary to the uſing an Ordinance, that a man be capable of all its ends, but of ſome right end of the ſame. We have had the Objection in hand before, as the main Argument of this Authors Book, and there you have therefore my full and compleat Anſwer to it. That which I have to do here, is only the maintaining this preſent Solution. Unto which then, thus he replies, We grant this, but then a man muſt take it in ſuch a form of words, as is expreſſive only of that end whereof he is capable. As in Aged Marriage, the Prayer for Iſſue must not be uſed. — But let this Gentleman hold a little, for he goes on upon a ſuppoſal, that in our Orders there are Prayers put up for us, to be made Miniſters. (to uſe his own words, p. 68.) which if it vvere true, it would indeed be juſt alike with us here, as to pray for the bleſſing of Children, upon a cou…le that are paſs'd it. But he may ſoon know the Church hath no ſuch odd Prayer, inconſiſtent with the reaſon of the form it ſelf. He adds, One that is ordained already, and ſo a Miniſter, may be ordained again in order to the free exerciſe of his Miniſtry, but not ordained with that Ordination, whoſe chief end it to give the Miniſterial Commiſſion and Authority. Unto this, as his whole ſtrength, I have ſpoken at firſt in my two generals, about the form, and ſuppoſition of the nature of Orders. That I have now to take notice of, and cannot paſs, without injury both to ingenuity and my ſelf, is the Candour and Integrity of my A…verſary. He is pleaſed to grant me here the Queſtion I diſpute for: My Queſtion is, Whether and how a Minister ordained, by the Presbitery, may take Ordination alſo by the Biſhop? and I determine it, though he cannot be ordained again to his Miniſtry, he may as to the free uſe of it in the Engliſh Church. Now my Adverſary does directly yield this; I deſire. If my Brethren to ſee and own it. Nevertheleſs in th… q…ſtion included, how this may be done, he is a …i…tle more …iff than I am. He ſuppoſes the form that is uſed, is impro…er to our caſe; I have therefore propoſed my Deſire (p. 92 in my ſheets) for another; Thus we agree ſtill, but then w… part here; if this cannot be had, he thinks the ſubſtance unlawful for the ſhadows ſake, and I am apt to think that for the ſubſtance ſake, being lawful, the ſhadow may be born, if indeed it cannot be help'd. I proceed, The common and general and of Baptiſm, was for remiſſion of ſinns, yet was Jeſus Chriſt baptized, who was not capable of that end. He anſwers; Let Mr. H. if he can prove that in the Baptiſm of Chriſt, any words were uſed by John, expreſſive of ſuch an end, as Chriſt was not capable of: But what a poor come off is this, when he hath ſpoken ſo like a Scholar, and judicious man beſides? That Chriſt was baptized, we know; That Baptiſm was for remiſſion of ſinns, whereof Chriſt was uncapable, we know likewiſe, and conſequently, that an Ordinance may be uſed by a man who is not capable of its grand end, but ſome other, is proved; But with what form of words (whether any or none) John baptized Jeſus with, neither I nor he do know. I argue then from what I know; This Author anſwers in what he does not know, and that is, very neer, he knows not what to anſwer.
And here I find next, he hath made a great skip; for when I have ſaid, there are more ends than one in Orders, I open my ſelf. Ordination gives a man his Commiſſion (according to others) and inſtalls him in it; it makes a man a Miniſter, and alſo ſignifies him to be ſuch before men; it gives the Office, and alſo makes him received at ſuch in the Church where he is ſent. It is true, a man who is ordained already, is not capable of the one end, but he is of the other: He that was a Miniſter before, cannot be made ſo now, as to have the Office given him, but he may have the ſame Office declared or ſignified, I hope, more then once (as in the Inauguration of Princes) when there is need for the better execution thereof, and acceptation with the people. This my Opponent ſhould not have paſied, as alſo that I am wary ſtill of the firſt of theſe ends, to ſay I do ſuppoſe it only, and not grant it: It may ſuffice, that I have in my firſt work maintained my queſtion, notwithſtanding that ſuppoſition, without which, many of my Brethren perhaps would ſcarce have received it into their thoughts to digeſt it: But now the light I will conceive, may have broken in at leaſt ſomething upon their minds through the cranies I have there, I may follow the ſame here more o…enly, and if this Suppoſition alſo belaid aſide, there is no remora leſt in the buſineſs.
But to follow him where he pleaſe, he produces after this my chief Inſtance, which is ſuch (I muſt confeſs) that I dare a…one venture all my whole Cauſe upon it. Paul is made a Miniſter by Chriſt himſelf, Act. 26.16, 17, 18. yet was he Ordained af…er by the hands of men, Act. 13. Theſe words of mine he quotes, where I ſhall take in by the way a paſſage from Chemnitius upon the ſame. Paulus licet immediate vocatus tamen a… Ananiam mittitur, qui imponat manus ut Eccleſiae conſtet de vocatione, Act. 9.17. Et Act. 13.3. cum inter gentes ablegandus erat, rurſus impoſitione manuum ordinarius Gertium Doctor conſtituitur, & hic ritus ideo fuit adoibitus ut publica eſus vocatio decleretur legitima, nec alii conſimiliter de to gloriarentur. Loc. Com. De Ec. This great Divine we ſee is expreſs for Re-ordination. For my part I ſee not how any can deny but Ananias laid his hands on Paul for the confirmation of his Miniſtry, as well as for the receiving of his ſight; yet dare not I place any of my ſtrength there, but build on what is ſure. Paul is made a Miniſter, that is certain, by Chriſt himſelf. I have appeared to thee for this purpoſe, to make thee a Miniſter,—and now I ſend thee, &c. So 1 Tim.. 12. I thank Jeſus Chriſt—putting me in the Miniſtry. Again, Gal. 1. He ſtands upon it expreſly, that he had not his Miniſtry of men, nor by men, but by Jeſus Christ. From whence then it appears, that a man may be a Miniſter already, and yet be Ordained; or what is all one, a man may be Ordained, and not to this end of his receiving his Office or Miniſterial Authority thereby, and yet the Ordinance not be taken in vain. Here then is my anſwer made good, the proof full, and muſt ſtand againſt the world. Let us lee what my Adverſary ſayes to it. Here is ſomething (ſayes he) ſuppoſed which cannot be proved, either that Paul was before a Miniſter, when ſome learned men ſay he was but only a Probationer and Candidate to the Office, or that Paul was now in the 13. Act. made a Miniſter, when others do ſay that laying on of hands, there, was rather Optative than Ordinative. As for which, I muſt needs wonder more than once, hat a judicious man ſhould be ſo ſleight here, where indeed my ſtrength lies. I wonder firſt, how he does account, that what I have ſaid, can poſſible ſuppoſe the laſt of theſe; to wit, that Paul was made a Minister here, when that which I ſay and pro…e is the direct contrary, that he was a Miniſter before. And I wonder again, what proof this Gentleman would ha…e more, that Paul was a Miniſter before, than to have Chriſts own mou…h …rerally to ſay it, and Paul alſo to be his Witneſs? What face can any learned man put upon this? Was Chriſts immediate Maſſion Authoritative to all the reſt of the Apoſtles, and Paul be only a Probationer until his Order…? If this be their learning, I had rather hear reaſon. Vulgus aliquendo plus ſapit (ſayes Lactanius) quiatantum quantum ſatis eſt ſapit. The truth is, this worthy Author and I do fully agree, that this Ordination of Paul and Barnabas was not to their Office (non co ſpectabat ut Ep…ſcopal…m gratiam eis largiretur, ſayes Maſon) bu… foreign, as it is expreſs; and conſequently, beſides the ſetting a man apart to his Office, there may be another Ordination, if it be to the ſame ends as theirs was in this place: Whereas therefore we are bid (he goes on) to tell the Biſhop, if he ſhould ask wh…refore wilt thou be Ordained, that we come to be Ordained to that end, that very end S. Paul was here Ordained to; I ſay this as very good wholeſome counſel and adviſe. Lot here then we are again agreed, and it remain: only to enquire, what were thoſe ends theſe Apoſt…es here were ordained to, and if we are capable of the ſame, we may be re ordained. As for what h… annexes hereunto, it is either anſwered already in the form, or belongs to the next Section.
There are there ore two ends, I humbly ſuppoſe, of this Ordination of theſe Apoſtles, the one appears in the Text, the other ariſes from the nature of the Ordinance it ſelf.
For the firſt, this is moſt manifeſt, that the Holy Ghoſt calls forth theſe perſons to a ſpecial work of the Miniſtry, and ſo the words, Separate to me ver. 2. are interpreted: Ver. 4 So they being ſent forth by th… Holy Ghoſt. Now thoſe Elders that were there, do here upon joyn in impoſition of hands and prayer, and that action i… deſcribed by the holy Penman of the Acts himſelf, Act. 14.26. to be a recommend…ng them to the Grace of God for their work. From whence I gather, that if any of my tender and worthy Brethren be out of their places, and have a Call to a new, or intend to apply themſelves thereunto as they ought, there is the ſame reaſon for a freſh impoſi…ion of hands upon them wi…h prayer, as there was here for Paul and Barnabas, to wit, to commit them to the Gr…c… of God for that particular charge. There is one thing only may be apt likely to come into their thoughts againſt this; to wit, that this looks at firſt ſight like Independantiſm; But I beſeech them let not that ſtumble ary; It is the End we ſay in Moral, that ſp…cificates the Action, and ſo long as this be done on an Epiſcopal or Presb…terian account, it can be no Independent opinion. There is none I hope will ſay, my Creed is the Independent Creed, and think, that therefore I ſhould leave it. There are two things therefore I will offer here, to remove this ſcru…le from my Brethren, being needful, to wit, a Precedent, and alſo Satisfaction.
For the Precedent I find one, which is moſt appoſite in the Archbiſhop of St. Andrews Hiſ. Scot. p. 451. One Mr. Robert Bruce having Preached ordinarily in Edenburgh, ten years upon the a…probation of the general Aſſembly, maintaining it to be equivalent to any Ordination, upon ten dayes debate, they came to agree, that the Commiſſioners did acknowledg his calling to be a Paſtor in Edenburgh lawful, and yet that he ſhould be Ordained. Here I note, that a man who is acknowledged a Miniſter already, may be Ordained by the judgement of Presbyterians, even of the Scots themſelves; And that the account I offer is not Independent; the ſtory goes on, and tells us further, this was the form they agreed upon, that the Impoſition of hands was not uſed as a Ceremony of his Ordination to the Miniſtry, but of his Ordination to a particular Flock. This was acted Anno 1598.
For ſatisfaction upon this, whereas we have the diſtinction here between a general and particular Ordination; I deſire this particular Ordination be underſtood, not to the Office, but to the Work. It is the Independent tenent, I take it, that all power Chriſt hath given to the Church, is to be applyed to the diffuſive body, and ſo they account it is the people by their choice do conſtitute their own Paſtor in that individual relation; Conſequently, when that particular gathered company diſſolves, that man ceaſes to be a Paſtor, and while it laſts, upon the ſame conſequence, he cannot ever ſeparate from it, Relata mutuò ſe ponunt & tollunt. For my part, who am apt to believe that Chriſt hath given Paſtors and Teachers to his Church, only as Catholick, Eph. 4. I know not whether it be warrantable to be Ordained a particular Paſtor in this ſ…nſe, ſuppoſing, as moſt do, that Election or Orders gives the Office; Methinks however, I ſhould not chooſe to be ſo made, for the reaſon mentioned, as alſo becauſe there is reaſon in the mouth of thoſe men of Dan, Is it not better to be a Prieſt to a Tribe in Iſrael, than to the Houſe of one man? This I take it to be Independentiſm. But when a man is already of Miniſter of the Catholick Church, to have a particular laying on of hands only, unto the work unto which he is called in a ſeveral place, I am aſſured in my belief, that we are moſt fully waranted by this only inſtance of theſe Apoſtolical perſons, who were no Independents I think, at leaſt in this point in hand, being certainly Catholick Miniſters, and yet Ordained to that particular work (not to the Paſ…orſhip) of ſome Countries whereunto they were at preſent called. And here I cannot but obſerve farther the gracious providence of God, which for the time hitherto, as it were determined our caſe. Our preſent Eccleſiaſtical Rulers would not let a man have Inſtitution without Epiſcopal Orders; and there hath been an Act of Confirmation of all Miniſters already, in any living, though ordained only by Presbyters. Now then if any of my tender Brethren, ſcrupled this buſineſ…, as being without precedent, if they were already in a living God provided againſt their ſcruple and confirmed them. If they are out of a living, then God hath provided for them in his Word, this inſtance undeniable of Paul, that a man who is a Miniſter already, may be Ordained for all that, unto the particular work of that new place, whereunto he ſhall be called. And why may not this be ſtrengthned from the Prieſt under the Law, who though he was dedicate to God and his Office at once, did conſecrate himſelf often to ſome particular ſervice upon emergent occaſions? There is nothing more can be objected againſt it, but the Form, which is already anſwered.
The other end of their uſing this Rite here, I will conceive to be that which I have mentioned from that great Divine before named, Et hic ritus ideo fuit adhibitus ut publica ejus vocatio declaretur l…gi…ma. St. Paul. was called immediately to the Goſpel, at firſt by Chriſt, and here by the Holy Ghoſt to this work: O…hers might not know this, or believe it. This act then of theſe eminent Prophets and Teachers at Antioch, is as it were he publick teſtimony of the Church thereof. There was none could queſtion the other Apoſtles Authority, who was known to have been with Chriſt in his life, but as for Paul, unto whom he appeared miraculouſly af…erwards, though he had the ſame Authority (and by him alone) then given, yet as the Diſciples of the Jews …urſt not truſt this, until they were confirmed by Ananias, ſo was it convenien… no doubt alſo for the Gentiles, that this Di…ine Call of his ſhould be approved and atteſted by this Ordination which muſt …rom hence therefore be irrefragably defined (as I have ſaid) the Confirmation only of our Vocation. Two ſorts there are now of my Brethren in diſtreſs about being re-ordained, ſome that have a call to a new place, and ſome that cannot elſe keep their old; Though the former of theſe (I confeſs) have their way here moſt plain, yet may the reſt (I think) be kept from ſtumbling alſo; who though they cannot take a freſh Impoſition of hands ſo clear to the firſt end as the former, for the committing them to Gods bleſſing upon their new charge, yet may they ſubmit here to the latter end, for Confirmation of their Miniſtry, as well as any.
It is a ſerious queſtion I propoſe, therefore in my Book, when we ſee in this place for certain (by this inſtance of Paul and Barnabas) that the reaſon of Ordination is not for to give the Miniſterial Function, and the foreign in Timothy is ſomething elſe; What is the reaſon of it the…? Why really (I ſay) I think it is this; This ſolemn Rite does give an Outward Authority before the Church, that is, the current repute or valuation to a man of a Miniſter: So that he who was truly called of God before, is now received as ſuch, by all, as to the exerciſe of his Function, with freedom and acceptation. I cannot expreſs my ſelf more fully, not argue more firmly than I do upon it. The Reaſon of a precept is to be look'd on as the Precept: but the reaſon why we ſhould be ordained at all, does now ariſe upon us to be re-ordained (to wit, becauſe elſe we cannot have this reception, or enjoy this End of Ordination, thus expreſt, in our Church) and conſequently ſo far as we have Precept, or Scrip…ure example to warrant or command the one, it is, and muſt be of force for the other. And here, there is but one thing ſince, I muſt profeſs, hath ever been upon my mind to give any check unto this, and that is, if the End I ſpeak o… could be proved in Scripture, then there were nothing indeed more ſa…isfying; but the Scripture does not expreſs this End of Orders; and if we know not that God hath appointed this for an End thereof, then will it not be a ſafe ground for our acting upon it. I anſwer. There are two means whereby we may know, thing to be of Divine warrant, or conformable to God. Wi…, the Scripture, and Right Reaſon: That which is evident by, and co…fora…t to the true light of Nature, or natural Reaſon, is to be account…d jure Divino in matters of Religion, ſayes the Authors of Jus D…vin. Reg. Ee. c. 3. Now though it be the firſt end mentioned, only, that I date ſay is expreſs in the Word, yet muſt I needs affirm, that this other I ſtand upon, is ſo evident in the nature it ſelf of the Solemnity, and conſonant to the dictates of Reaſon, that I am perſwaded there is none of my Brethren that ſhall receive it in the clearneſs of it, but will be ſatisfied in their Conſciences that they follow no other than the mind of God in it: Nevertheleſs I ſhall not be wanting (through his grace) to ſtrengthen their aſſurance herein, with an inſtance or two from Scripture it ſelf, to put it (if poſſible) even beyond dubitation; The one is in Acts 1. Where we have a kind of Divine Ordination of Matthias into the Apoſtleſhip by lots: It is ſaid v. ult. They gave forth their lots, and the lot fell upon Matthias, and he was rumbred with the eleven Apoſtles. Here it is apparent, that the immediate effect of this external ſignification of Gods Will by lot, whereby Matthias is conſtituted one of the Apoſtles, is this ſame value, repute, account, as an Apoſtle (or as a Miniſter, which I ſtand upon) He was numbred, that is, with the moſt Learned, only reputed, reckoned, acknowledged amongſt the Apoſtles. The other inſtance is in Num. 27. where we have a Civil Ordination (if I may ſo ſay) of Joſhua to the Government, as of us to the Miniſtry: Now the Lord there, v. 18. commands Moſes to take him, and ſet him before the Congregation, and lay his hands upon him. Here is this ſame Symbolical Rite (from whence it is ſuppoſed by ſome to be taken up in the New Teſtament;) And wherefore muſt be do this? I pray read on v. 20. And thou ſhalt put ſome of thine honour upon him, that all the Congregation of the Children of Iſrael may be obedient. Lo… here the very genuine natural reaſon of ſuch Solemnities: The meaning is I take it, as much as to ſay, Commend him in publick as appointed of God (Hoc ritu denotat eum (ſaies one) legitime a deo electum eſſe) and meet for the Office, that h… may thereby have a value, repute, honour, or authority before the people, as may qualifie him (like thy Succeſſor) for the execution of his charge, and acceptation with them; I will cloſe it up with (hemnitius Application, Impones Joſuae manus & dabis ei p…rcem gloriae tuae, hoe est, authoritatem, quâtis hactenus ornatus fusſti, dabis ſucceſſori tuo: Ita quoque publice authoritas coram eccleſia, tribuitur ei, cui manus ſunt impoſitae, I muſt add, leſt this be miſtaken, There is (I count) the jus and faculty, coram deo, and this Authority, coram eccleſia. It is the laſt flowes from Orders, the other only from Chriſt.
And here there be ſome (I ſuppoſe) of my Epiſcopal Fathers may act upon ſuch an account as this: The Presbyterians have thought it good in their Orders to have no ſuch Form of Words as are actually conferring of power (the true reaſon, by the way, though they have not all known one anothers minds, being indeed, leſt we ſhould think the ſpiritual power it ſelf to be conferred hereby, which is but the outward inveſtiture only) and hereupon they are apt to think ſuch no Miniſters, or without power, and ſo ordain them again. But though I take this to be the very beſt plea that ſuch who go ſo high can have, yet muſt I needs judge it a conception both injurious and fond, to believe, that a man who is ſet apart to the Office of a Miniſter by all other ſolemnity that is needful, ſhall yet have no Authority given him by God, for that Office only, for the defect of a Formality. That there are not ſuch words uſed as are in the Epiſcopal Orders, is a conceit never like to lodge with me. Such men as theſe (I judge) have not yet learned what Mr. Hooker hath taught them, that neither Spirit, nor ſpiritual Authority proceedeth from man; Or what others have added more perſpicatiouſly, that it is derived to us, as that of elected Magiſtrates in C…es immediately from our Charter, which they have from the King, and we from Chriſt Jeſus. But now Sirs, if you wi…l diſtinguiſh here betwixt our Authority Spiritual, and our authority only before men, and account that thoſe words, Take thou Authority, are neceſſary, if you will, for the giving only the laſt, that is, that unleſs our Orders be theſe which are according to our Church, they will not ſuffice now to the putting that eſtimation upon us, as Miniſters, that we may have the f…ee uſe of our Miniſtry thereby, and thereupon re-ordination only be urged, and uſed, I muſt ſit down here, and dri…e the n…i… along with you.
There is one thing only remains to be vindicated in this Section, and that is, that other inſtance I have produced for me on this ſubject, to wit, of the Apoſtles themſelves, who are ſent out by Chriſt with Authority to preach the Goſpel, Mat. 10.7. in his life, and yet after he is riſen, he renews their Authority, Jo. 20.21. As my Father ſent me, ſo ſend I you. There is a ſecond miſſion, and yet is not this all, for if we mark the Text, we find that this was the ſame day at evening (v. 19.) when he roſe, while his Diſciples are in a houſe at Jeruſalem, and Thomas expreſly not with them, v. 24. There muſt be another time therefore, wherein this Commiſſion is again delivered, unleſs Thomas had not the ſame Power or Commiſſion with the reſt, and that we have expreſly on a Mountain in Galilee, where Chriſt had appointed them to meet him, Mat. 28.16. And there is their grand Commiſſion finally repeated and eſtabliſhed. Go, Preach and Baptize, I am with you to the end of the world. Now let the queſtion (ſay I in my ſheets,) be put then, to the higheſt, whether an Authority or Commiſſion to an Office or Work, may be renewed? (even ſuppoſing Orders did give the Miniſterial Authority) and it is here exemplyfied and proved in the moſt ſignal Preſident we can have in the earth. Who can think that to be unlawful, which Chriſt did to his Apoſtles himſelf? But I will not let this go thus. I have before ſomewhere diſtinguiſh'd from Hooker, between the ſpiritual power or commiſſion it ſelf, and the delivery of i…. I will chooſe to ſay here (if I may) that the Commiſſion it ſelf and Authority Chriſt gave the twelve to be his Apoſtles, might be but one and the ſame, and given at firſt (which beſides that we cannot but think Chriſt gave them the Office when he gave them the Name of the Office, Thomas abſence mentioned at the time the power of binding and looſing was particularly given, may be p…rh…ps a medium o prove) yet the d…livery of it by way of ch…rge, was often, as he ſaw it goo…, for the ful…er enforcement thereof, or eſtabliſhment of them in the ſame. And this is no new Doctrine, but as a perſon worthy of all credit in a matter of this nature, as being moſt throughly read in the Fathers does tell us, that the powers Matth. 16.19. Jo. 20.23. Mat 18.18. are t…ken to be one and the ſame powers by the Doctors of the Primitive Church, which they do unanimouſly acknowledge to be given unto the Apoſtles, both in right and poſſeſſion (as to the eſſential parts of the powers) before Chriſt's death. Chry…oſt. de ſacerdo…io. 3. Ambroſ. l. 1. de paenit. c. 1. & 6. Hier. ad Heliod. de vita ſo it. Athanas Sc…m. in i…lud [perfecti in pagum] Cypr. de ſimplicit. Praelat.
The learned Author proceeds, and having conſidered and compared their ſayings with themſelves and the Scriptures, gives us two aſſertions; Firſt, They do not deny (ſaies he) the ſaid powers to have been given (as to their eſſentials) unto the Apoſtles, when he called them to the Apoſtleſhip, and gave them the name of Apoſtles. Second…y, They agree, that all the Apoſtles received thoſe powers, when our Saviour bre…thed on them, and that this was a ſolemn Ordination of them, giving them more grace to accompany their Miniſtry, than they had in their firſt call, and leſs ſolemn Ordination. Chryſoft. in Joh. hom. &c. Cyp. de ſimp. Prael. Auguſt. De Civit. dei. 64, & Quaeſt. ex…vet. & nov. Teſt. c. 9….
He yet adds, This is the more proper Ordination of the Miniſters of the New Teſtament, the full origin…l, and ſemin…l tradition of the Miniſterial Powers, whereby all future Ordinations of the like kind are ſanctified; and for theſe cauſes our Saviour iterated their Ordination to the Paſtoral extraordinary and ordinary Offices, and the rather, leſt his death might be thought to have made void their firſt more ſecret and covert Ordination. Mr. Lloid of Primitive Epiſcopacy and Ceremonies.
I muſt confeſs I am not taken with the attributing that to the Text in John, which is excellently proper to the laſt of Matthew, Mat. 20.18, 19, 20. Seeing the miſſion we find in the one, (Jo. 20.21. with the 19. and 24.) appears not to me (by what hath been before touched) to be indeed numerically the ſame, as to time, place, and perſons with the other. Nevertheleſs, we are beholding to this man enough, that upon ſearch he hath found, that the re-ordaining the Apoſtles, is not ſtrange to the Ancients, when Reordination yet in theſi is apt to be ſo, both to them, as him alſo.
Let us ſee now what our Author anſwers to this, which I muſt needs ſay beforehand, may very much ſatisfie us herein, becauſe indeed he falls ſo ſhort of ſaying any thing to weaken our belief of it. There be ſome judge (ſaies he) the Apoſtles Commiſſion, Mat. 10. was temporary, and did expire at their return. But, beſides that this is a rate concei… in Divinity, as if the Miniſtry were a Cloak to be put on, and off again upon occaſion; and that it is nothing however to their ſecond miſſi…n, Jo. 20.21. when we find they have yet after, a third, Mat. 28. It appears expreſſely that the Diſciples Baptized, Jo. 4.2. and wrought Miracles, Mat. 17.16. when they abode with Jeſus. The words of that Text then Mat. 3.14. are here worthy of conſideration. And he appointed twelve foreign that they might be with him, and that he might ſend them to preach. Here it ſeems there was ſome work belonging to the Office of their Apoſtleſhip, which they were to pe…ota… while they were with him, as well as when they were abroad. This is plain, that when he ſent them to Preach, he gave them power to heal the Sick, and do Miracles; and ſeeing this …ower did certainly continue with them after they were returned to him, how ſhall we think any other power which was given with it, and much leſs (I hope) the whole Office it ſelf, could ceaſe? And therefore this Opponent himſelf dare put no truſt in this, but frames another Anſwer, that their firſt Commiſſion was but partial not to all acts, as to adminiſter the Sacraments, abſolve Penitents and the like, Unto which, I ſhall not need to red what ſome ſay, that when Chriſt ſaid do this he gave his Diſciples power to adminiſter the Sacrament, & when he ſaid whoſe ſins ye remit, &c. Jo. 20. he gave them power of Abſolution; and yet after both, we read of that chief Comiſſion he finally leaves with them Mat. 28.19. Nor ſhall I ſtick in the found words of a grave Author, They received with the Name of Apoſtles, the power to Minister all the Doctrine and means to Salvation, which Chriſt intended in due time to deliver, unto them Acts 1.24.25. Act. 26.16. And therefore when the Sacrament of the Euchariſt was inſtituted, they needed not a new Ordination, but only a ſignification of Christs pleaſure, that they ſhould uſe the power before given them, in the adminiſtration of this Ordinance, which is but an extention of the power to a new object. But I reply, that which is moſt clear and obvious, and what his Anſwer does not touch (I am ſure) in the leaſt; whether the inſtance it ſelf urged does, the root of the Scruple, or no…, he may d…ffer in his apprehenſion with me, if he will. The Lord Chriſt had given them Commiſſion for the P…e…ching of the Gospel and B…p…iz…ng, that is certain before; and yet does he renew here the ſame Authority again to them, Go Preach and Baptize, Mat. 28. What is it now for this Oppoſer to ſay here, that their Commiſſion granted at firſt, was partial, ſuch as did not authorize them to all Ministerial acts, as to administer the Sacrament, confirm the Baptized, which were not then in being; when the Commiſſion they have last, (or is again delivered to them) is this, Go preach and baptize; That is, Such as does authorize them to that part of their Office, or thoſe Ministerial acts they were authorized to before: Is not here an Authority, or Commiſſion to the ſame Miniſterial Acts, or Work, renewed, or refreſh…ds▪ That is the point in hand. This Gentleman then, for ought I ſee, might rather have borrowed an anſwer from me here, that the Apoſtles were ſent out at firſt only to the Jews, and after to all Nations, and therefore they had a new Commiſſion. To which I reply;
1. The Lord Jeſus, if he pleaſed, might at leaſt (if any will ſay he did not) have given them their Commiſſion ſo large at once as to reach Jew and Gentile, and appointed the execution thereof to each according to the due ſeaſon; And if then he choſe to do it at twice, we may conceive even from thence, that the renewal of a Commiſſion hath not therefore any ſuch appearance ſure of evil in it as is fancied by my Oppoſer.
2. Though C…riſt did ſay to his Diſciples, Go not in the way of the Gentiles, at his firſt ſending of them, he did not ſay, Go not in the way of the Jews, at his laſt, but while he ſaves, Go teach all Nations, the Jewiſh Nation is one, and the Chief of thoſe Nations: And while Peter was the Apoſtle of the Circumciſion, and James and others, did abide among the Jews, the Commiſſion was the ſame in effect as to them; So that here is an Authority to the ſame perſors, work, and place repeated yet however, Did Peter, and James, and J…hn, that preached to the Jews, preach by vertue of their laſt Commiſſion, or not? If they did not, their laſt was in vain, if they di…, then was their firſt and laſt to the ſame effect, which is the point wonn.
3. Though the renewal of the Apoſtles firſt Commiſſion was by way of enlargement, being confined to the execution at leaſt before to the Jews only, yet when Pauls Commiſſion from Chriſt at firſt was ext…nded to the Gentiles at large, the Holy Ghoſt Commiſſions him again with confinement as to ſuch and ſuch particular Countries. Now then, if a new Commiſſion may be given to th… ſ…e wo…, ei…her when i… is narrower or …arger, the Wit of man may have ſomething to object, but the Conſcience may I hop… have enough to be ſatisfied, as to the main; though the work be but of equal extent as it was; For in the Enlargement there is the ſame, though with more; in the Confinement, though leſs, there i… only the ſame.
4. Let this be ſo, yet here is in gener…l nevertheleſs a double Commiſſion to the ſame work exemplified, for they have Commiſſion to preach to the Jews, and then Commiſſion to preach to all Nations; So that Re ordination hereby is proved, though not our Re-ordination. You may ſay there is not the ſame reaſon for us as for them, but this we gain hence however, that there may be ſome reaſon why a Commiſſion may be repeated, and if there may be one, we are put in heart there may be another, and we are ſure it is not unlawful altogether.
5. When we ſee that a Commiſſion may be renewed upon the change of the Perſons to whom a man is ſent, why not upon the change of the Court which ſends? So is the Caſe here; Ordination is the commiſſionating a man only in the Churches Court; Now the Court of the Church is changed, and that Commiſſion will not paſs upon the change that would before, and therefore is renewed.
6. I have made this more ſtatedly ſerve our caſe (p. 44.) in my firſt Sheets, I will conclude therfore the matter: If the Lord himſelf, whoſe ſending his Diſciples as the head of his Church, could not be without the furniſhing of them both with abilities and power, does iterate their Commiſſion (at leaſt as to the delivery) more than once; What ſhould we ſtand upon Mans Ceremony? which is, we are ſure, but a formal delivery, or inveſtitive only at firſt, when the Right and Faculty is never from him at all, as Grotius ſpeaks; And as Dr. Ames in his Caſe, Ordinatio eſt nihil al…ud quam ſol…mnis declarationt coronatio regis & …nauguratio magiſtratus; And ſo it comes to no more, to be i…crated upon need or good Cauſe, than for me to repeat, And they made Solomon King the ſecond time, that is, what hath been once already ſignified before. And Jeſus ſaid again unto him yet the third time, Simon Son of Jonas loveſt thou me? Lord my Sheep.