The Judgment of Babylon, Tract · Judgment 3

The Judgment of Babylon · Tract · Judgment 3

p. 171THE Late Arch-Biſhop of ARMAGH'S judgement, of the ſenſe of that place. Heb. 6.2. Of laying on of hands, enlarged and defended.

THis and the former verſe may well be called the Apoſtles Catechiſme, conſiſting of ſix Principles, or Fundamentals of Chriſtian doctrine (as they are called in the former verſe) of which this is the Method.

The two former concern this life, viz. Repentance from good works, and Faith towards God. p. 172The two latter, the end of this life, viz. the Reſurrection of the dead, and eternal judgement. The two middle, viz. the doctrine of Baptiſmes, and laying on of hands, are in relation to both, either as Conduits to convey the two former into us, or as Chariots to carry us with comfort to the two latter, That they are Fundamental Principles, as well as the other, cannot be doubted of, by their being placed in the midſt of them; only the queſtion is, what is meant by them.

Firſt, by the doctrine of Baptiſmes, I conceive is meant the Sacrament of Baptiſme, which is often joyned with the two former Fundamentals; By our Saviour; with Faith, he that believeth and is baptized. Mark 16.16. By Saint Peter with repentance, p. 173Acts 2.38. Repent, and be baptized.

Object. The objection againſt it, is, that 'tis Baptiſmes in the plurall number.

Anſw. Anſw. Firſt the Syriack reads it in the ſingular number, and Saint Auguſtine in his book de fide & operibus, renders it; Lavacri doctrina, the doctrine of the font, from whence Ribera gathers there might be ſome Ancient Greek Copies accordingly.

But ſecondly, it is an Enallage Numeri, the plural for the ſingular, as Geneſ. 8.4. The Ark reſted on the Mountaines of Arrarat, which Tremelius by way of explanation, renders uno montium; Matth. 27.44. Theeves, for one of them only. Luke 23.39. So accordingly, The Iſraelites having made p. 174one, golden Calfe, ſaid, theſe are thy Gods O Iſrael, &c. (Exodus 32.4.) and verſe 33. Moſes ſaith, they have made themſelves Gods of Gold, yet verſe 24. it is called by Aaron, This Calfe; Druſius hath divers of the like, as Sepulchers, for Sepulcher, Cities, for City, &c. and ſo here Baptiſmes, for Baptiſme.

I am not ignorant of other conjectures by learned men, ſignifying a threefold Baptiſme. Sanguinis, flaminis, fluminis, or, the thrice dipping, for ſprinkling; the number of perons coming to be baptized; the two ſeveral times in the year, in the Ancient Church ſet apart for it, Eaſter and Pentecoſt, called dies baptiſmatum, which is Calvins and Bezaes; or implying the double act in it, the inward Baptiſme of Chriſt, and p. 175outward baptiſme of John; that is to ſay, the Miniſters; which are Mr.(a)(a)Anſw. t… Rhemiſt. Comment. on N. T upon this place. Cartwrights words upon the place, who alſo ſaith, by a trope both Sacraments are here noted under one, but I conceive, that which we firſt gave, is the beſt; And 'tis obſervable, that the Apoſtle ſaith, the doctrine of Baptiſmes, 'tis not the abſolute want of it, when it cannot be had, but the rejecting of the doctrine of it that damnes. 'Tis poſſible that ſome of thoſe three thouſand converted by Saint Peters Sermon, might have died before they could come to the water, and yet be ſaved; but if they had rejected the doctrine of it, when they were bad to be baptized, like the Phariſees rejecting the Counſel of God againſt themſelves, or like Naman who deſpiſed p. 176the river Jordan, I queſtion it.

A well ordered diſcipline is the ornament of the Church, but upon the confeſſion and doctrine of Saint Peter, it was to be founded, in which ſence the Apoſtles and Prophets in their doctrines are called the foundation of it; Jeſus Chriſt being the chief corner ſtone, and (as ſome think) is the ſence of that, Revel. 21.14. that in the twelve foundations were the names of the twelve Apoſtles, in relation to their doctrinals; So much for that.

Now the next is, the doctrine of laying on of hands. Here is the great queſtion, What is meant by it? That it is a Fundamentall, cannot be denied; if Baptiſme be one, this muſt be another: ſee in the verſe how like twins they p. 177are borne and bred under the ſame roof, And 'tis obſervable, that in the Greek it is foreign in the plural number, doctrines referring to both.

In the ſearch of ſeveral Authours, I find theſe two expoſitions, moſt worthy of conſideration.

The firſt is, Confirmation of children after Baptiſme, which hath ſomewhat of Antiquity for it, moſt of the Writers of the Church of Rome incline that way, and even Calvin is of that mind alſo, and in his Comment upon this place, ſtands much for it, and wiſheth it had not been laid aſide; hodie retinenda pura inſtitutio, ſuperſtitio autem corrigenda; and produceth this cuſtome of confirming of children in the Primitive times, to be an argument p. 178they were then baptized, but I conceive it cannot be the ſence, for this reaſon; becauſe 'tis not a Fundamentall, and hard to prove, it was then (like Baptiſme and the reſt) eſteemed to be of a neceſſary uſe and belief in the Catholick Church, according to that of Vincentius Lyrinenſis, Magnopere curandum eſt ut id teneamus, quod ubique, quod ſemper, quod ab omnibus creditum eſt, hoc eſt enim verè & propriè Catholicum. contr. haereſin. cap. 3.That is, to be held for a Catholick verity, which hath been believed every where, alwayes, and by all; And our Church ſaith, children baptized, have all things neceſſary to their ſalvation; The Papiſts that hold it to be a Sacrament, do not ſay 'tis a Fundamentall, and when it was obſerved by us, we took it to be only an ancient laudable cuſtome of the Church, and whether it was ſo in Saint Pauls time, in the Church of the Hebrewes, it doth not appear.

p. 179The ſecond Expoſition is, that it ſhould be meant an ordained Miniſtery, which clearly in Saint Paul's time we find was wont to be by laying on of hands. This is Pareus his ſenſe upon this place. It was (ſaith he)(a)(a)Initialis doctrina de miniſterio Eccleſiae quia tum ordinabantur per impoſitionem manuum. an initial doctrine, concerning the Miniſtery of the Church then ordained by impoſition of hands; **Totum munus Propheticum. &c.Gualterus in his Comment upon this place, ſaith, In this is contained the whole function of Preachers, &c. deſigned unto it by impoſition of hands: But none ſo full as Mr. Cartwright in his anſwer to the Rhemiſts upon this place, his words are theſe. viz. By the impoſition of hands the Apoſtle meaneth no Sacrament, much leſſe confirmation, after Baptiſme; but by a trope or borrowed ſpeech, the Miniſters of the Church; upon the which p. 180hands were laid, which appeareth in that whoſoever believeth not; that there ought to be a Miniſtery by order (or Ordination) to teach and govern the Church; overthroweth Chriſtianity, whereas if Confirmation of children were a Sacrament, as it is not; yet a man holding the reſt, and denying the uſe of it, might notwithſtanding be ſaved. And ſome lines after, gives us ſummarily the ſenſe of this verſe, viz. to be the doctrine of the Sacraments, and of the Miniſtery of the Church: Ye ſee, in his opinion, what a dangerous thing it is, no leſſe then the hazard of their own ſalvation, to lay aſide an ordained Miniſtery, or to deny the doctrine of it, which men now frequently preſume.

And 'tis obſervable, the argument which he uſeth, he produceth p. 181as a Maxime then in his time, taken for granted; not to be proved, but ſuppoſed; no man then ſo much as queſtioning the neceſſity of it, for though there were then divers diſputes about diſcipline and ceremonies, (in which this learned Authour then appeared) yet both parties eſteemed alike of Ordination to be a ſacred inſtitution, none preſuming to take upon them the office of the Miniſtery without it; Well, this I conceive to be the ſence here of laying on of hands, viz. That it was a Principle of the Catechiſme taught to Chriſtians at their firſt reception, that there was to be a ſucceſſive ordination, or ſetting apart of perſons for the Miniſtery, for an authorative preaching of faith and repentance, and adminiſtration of Sacraments, p. 182called laying on of hands from the outward rite; as the Lords Supper, by breaking of bread; And this was the judgement of the moſt Reverend and learned Father of our Church, the late Arch-Biſhop of Armagh, which hath the rather emboldned me to employ my thoughts in the confirmation of it; and ſurely, if it be a fundamentall, the knowledge of the ſenſe of it, is of a greater conſequence, then to be ſlighted.

Firſt, it is conſiderable, how well this doth ſute with Saint Pauls expreſſion elſewhere, ſpeaking of Ordination, 2 Tim. 1.6. Stirre up the gift of God that is in thee by the putting on of my hands, 1 Tim. 4.14. neglect not the gift that is in thee, given thee with the laying on of the hands of the Presbytery, both thus ſufficiently p. 183reconciled; Saint Paul was the principal, the Presbyters were his aſſiſtants, according to the conſtitutions and cuſtome of our Church in Ordination. The Biſhop is not to do it alone, but with the aſſiſtance of at leaſt three or four of the Miniſters, which was after the patte…n of the Primitive times; The injunction of Saint Paul for it, is accordingly. 2 Tim. 5.22. Lay hands ſuddenly on no man, i. e. ordain. And it is the more obſervable, that all are from one and the ſame Apoſtle, it being one argument to prove Saint Paul was the Authour of this Epiſtle to the Hebrews, by the uſe of this expreſſion here, which is not in the Epiſtles of any other Apoſtle.

'Tis true, we read of extraordinary gifts of tongues, &c. given p. 184by laying on of hands, in the Acts, but they cannot be underſtood here, for they were but temporary, and ceaſed, like Scaffolds, which, after the building of an houſe, are taken down, but what is meant here, muſt be as the foundation which remains to the laſt, and all falls with it, that agrees to an Ordained Miniſtery, which muſt continue for the preaching of faith and repentance, and adminiſtration of Sacraments to the end of the world. In which ſence is that laſt ſpeech of our Saviour. Matth. 28. Lo, I am with you unto the end of the world, it cannot be limited to the perſons of the Apoſtles (with whoſe deaths thoſe Adminiſtrations did not expire) but muſt be underſtood collectively of the whole body of the Miniſtery, then as it were in their p. 158loines, who ſhould ſucceed in preaching, and Baptiſme, and through whom a ſucceſſive powerful aſſiſtance of the ſpirit, is to be transferred in and through thoſe, unto the worlds end. This power of officiating, was powred on the head of the Apoſtles, and deſcendeth to the skirts of their garments, in theſe dayes. And how like a fundamental, Ordination is, may eaſily appear; it began at the foundation of the Church, and was one of the firſt ſtones laid in this Edifice, and it muſt continue to the laſt, for as the Lords Supper is to continue till the ſecond coming of Chriſt, ſo the Miniſters of it have the ſame term alſo (Epheſ. 4.13.) He gave ſome Paſtors, Teachers, &c. Till we all come unto a perfect man, unto the meaſure of the Stature p. 186of the fullneſſe of Chriſt, &c.

Rom. 10.15. Ye have a building of four or five ſtories high of ſeverall Acts and Miniſtrations; but Ordination of a Miniſtery is the Foundation, Salvation is at the top of this Jacobs Ladder, but Ordination at the bottome: Whoſoever will call on the name of the Lord, ſhall be ſaved, but how ſhall they call on him, on whom they have not believed? how ſhall they believe on him, of whom they have not heard? and how ſhall they hear without a Preacher, and how ſhall they preach, except they be ſent? &c. See, praying, believing, hearing, preaching, and then as the foundation of all, a Miſſion of Preachers for that end; what is ſaid of the Commandements of the Law, (James 2.) he that offends in one, is guilty of all; ſuch is the concatenation p. 187of the principles of the Goſpel; break one link, and all are endangered; He that renounceth his Baptiſme, renounceth his Faith, into which he was baptized, even the death and reſurrection of our Saviour ſignified by it, Coloſ. 2. Conſider what ye do in renouncing the Miniſtery by whom ye were baptized, and have believed (1 Cor. 3.5.) if any efficacy be in the Sacrament, according to the qualification & authoritative faculty of the perſon officiating, ſee what hazard you run in rejecting of ſuch ſo ordained?

Ye know the ſpeech of our Saviour, Matth. 23.17. He that ſwears by the Altar, ſweareth by it, and all things thereon; and is not the contrary true, he that deſpiſeth the Altar, deſpiſeth not only that, but all that depend p. 188on it: If the Ordination or Miſſion of the perſon through Gods inſtitution, be of any efficacy to what is officiated, I may leave the application to your ſelves.

Conſider what ye do in a totall renouncing of an ordained Miniſtery, as to Baptiſme and believing, through whom as inſtrumentals, ye did partake of them; If the foundation fall, how can the building ſtand: As ye ſee here Saint Paul makes an ordained Miniſtery, a fundamental principle of Chriſtian Religion. So much for the ſence of the Text, what is meant by laying on of hands.

Now if Ordination be a fundamental principle, hence then theſe 2 things may be inferred.

1. A neceſſity of continuing an ordained Miniſtery in the Church, p. 189and the neglect of it to be the underming of the foundation of it.

2. That Ordination is not only an internal call from God, but an externall from Man; for 'tis denominated here from laying on of hands.

Firſt a neceſſity of continuing ſuch a diſtinct Order and profeſſion for preaching, and other ſacred Adminiſtrations; This ſubject would heretofore have been accounted needleſſe to be handled, but it is neceſſary and ſeaſonable now, there being many ſet againſt the very function, as if any man might of himſelf aſſume it. To ſuch I ſhall repreſent theſe conſiderations following. viz.

1. That in all ages there have been ſome perſons ſet apart for ſuch divine Offices even before the Law, or conſtitution of Aaron p. 190and the Levites; as ſince, ſee ſome appointed, Exod. 19.22. Let the Prieſts which come near to the Lord ſanctify themſelves, (Chap. 24.5.) called young men of the Children of Iſrael, ſent of Moſes, who offered the burnt offerings and ſacrifice unto the Lord, and this is uſually interpreted to be the Firſt-borne, and that of the principall of the families, inſtead of which the Levites were afterward taken, (ſee Numb. 3.12.) And what a ſetled Prieſthood there was in Moſes and Solomons time to the Captivity; and after it upon their return; who knows not? ſee Mal. 2. A ſpeech to the Prieſts, and for that five hundred-yeer gap betwixt the Old Teſtament and the New, when the Prophets ceaſed, yet a Prieſthood continued, that the ſervice p. 191of God, then was not to put to the charity of Paſſengers, as beggars are by the high way, but ſome were appropriated to it; Jeroboam that forſook the Temple, yet retained a Prieſthood, though of his own corrupt appointment.

Object. That of the Law was a Prieſthood, but we ſpeak of a Miniſtery.

1Reſp. 1. We ſtand not upon words or Titles; neither doth the Apoſtle, for as (2 Cor. 3.7, 8, 9.) he calls the Prieſts of the Law Miniſters, and their office a Miniſtration; ſo he implies, that the Miniſters of the Goſpel might have that Title of Prieſts (1 Cor. 9.13.) by taking his Argument for their maintenance from the Prieſts, Altar, and Temple, as they that ſerve at the Altar, partake of the p. 192Altar; even ſo hath God ordained, that thoſe that preach the Goſpel, ſhould live of the Goſpel; and the name hath only grown ignominious, by the Church of Rome's retaining it, whom if by way of diſtinction, they had been called by us ſacrificers (as Biſhop Downham obſerves) there had been no offence in it. All that read the Fathers, know it is the term uſed by them; whoſe Tractates of the Miniſtery are intituled De Sacerdotio.

And the Apoſtle makes it only a change of the Prieſthood, (Hebr. 7.12.) not a nulling of it, upon which change of a miniſtration, none preſumed of themſelves to officiate without an Ordination; John Baptiſt who was the preparative voice of the Goſpel was ordained to it, and his p. 193diſciples were ſet apart by him; our Saviour did the like in ordaining firſt Twelve for preaching and baptizing, and then 72 after them, when one of the twelve was loſt, no other ſtepped into his place without a ſolemne choice of him; Paul and Barnabas, Acts 14.23. whereſoever they came and converted any nation, were carefull of ordaining Succeſſors. Saint Paul, as his laſt, gives that charge to Timothy and Titus after him, and in all Ages of the Church from the Primitive times, both in the Greek and Latine Church, it hath been obſerved to this day ſucceſſively.

So that for ſuch as would have no ſuch office of a Miniſtery by ordination, but all men left to themſelves to officiate at their p. 194pleaſure, we may ſay with the Apoſtle (1 Cor. 11.16.) We have had no ſuch cuſtome, neither the Churches of God, (or as Eliphaz to Job cap. 5.1.) call now if there be any will anſwer thee, and to which of the Saints wilt thou turn, where is there any ſuch Preſident in all the reformed Churches? The Iſraelites would have a King as all other nations; Theſe are upon the contrary ſingularity. 'Tis true, the New Jeruſalem (Revel. 21.22. meant heaven, is found without a Temple and a Prieſt, becauſe Chriſt ſhall then give up his kingdome to his Father (1 Cor. 15.) i. e. the manner of this preſent government by the Scepter of his word, and Seale of Sacraments, and then God ſhall be all in all, but till then, a ſetled Miniſtery muſt be continued.

p. 1952Secondly, if no ſucceſſive ordainedMiniſtery, why doth Saint Paul ſpend ſo much time in exhorting to a future proviſion for them. (1 Cor. 9. Gal. 6.6. 1 Tim. 5.17.) can we think it was only for himſelf, and ſuch then living, who expected Martyrdome weekly; why ſuch large directions for the qualification of ſuch, as were to be ordained by his Succeſſors, in his Epiſtles to Timothy, and Titus, ſurely it was written for our inſtruction now.

3Thirdly, conſider what concluſion muſt be the iſſue of the contrary, our Saviour pitied the people, when they were like Sheep without a Shepherd; That which is every mans work, is no bodies: As in reaſon, the office of the Miniſtery muſt be weakly and negligently done, when no p. 196perſons are appointed to make it their ſtudy and labour, ſo when gaps are thus opened for any perſon, may not Jeſuits and ſuch lik Agents creep in under other forms, and privily bring in damnable hereſies, to the ſeducing of the hearers; I am loth to imagine that this ſhould be at the bottome of this aſſertion, that ſo with the more ſpecious pretext, they might take away the maintenance, as indeed one muſt follow the other; for if there be no need of a ſetled ordained Miniſtery, what uſe of a ſetled meanes alotted for it.

If any ſhall ſtumble at that ſpeech often in the mouthes of ſome, Iſa. 54.13. All thy children ſhall be taugbt of the Lord, he may be ſatisfied by this double Anſwer.

p. 1971. It was fulfilled in that time of our Lord and Saviour, teaching them immediately by himſelf, which he expounds accordingly; (John 6.45.) It is written in the Prophets, they ſhall be all taught of God, every man therefore that hath learned of the Father, cometh unto me, &c.

2. The Lord is ſaid to teach, when he doth it by a Miniſtery, ſent by him according to that of Jerem. 3.15. I will give you Paſtors after my own heart, that ſhall feed you with knowledge and underſtanding, &c. fulfilled under the Goſpel. And we grant, that though the propoſal of the doctrine is by the Miniſter, yet the illumination of the mind, and the rectifying of the heart through it, is from God.

Object. If that of Saint Peter p. 198(1 Eph. 4.10.) he objected, As every man hath received the gift, ſo let him miniſter the ſame as good Stewards of the manifold grace of God.

Anſw. I conceive it is not meant the gift of preaching, but of Almes. The words immediately before, are theſe. Ʋſe hoſpitality one to another without grudging, there is the manner, and then in theſe words, As every one hath received the gift, ſo let him miniſter, is implyed the meaſure of it; agreeing with that of Saint Pauls injunction, 1 Cor. 16.2. Let every one lay by him (to that end) as God had proſpered him, &c.

That theſe temporal things are the gift of God, the fourth Petition of the Lords Prayer, ſhewes ſufficiently. And that collections of theſe, and giving p. 199them to the poor, is called a miniſtring to the Saints. See 2 Cor. 8.4. cap. 9.1. and ſtiled grace, (cap. 8.19.) and what other ſenſe can there be of that (cap. 9.8.) God is able to make all grace abound, but of temporall bleſſings, as the next words ſhew, to multiply your ſeed ſowen, and miniſter bread for your food, (V. 10.) and they may be called the manifold grace or gift of God, by the divers ſorts of them to be adminiſtred, food, clothing, relieving of the ſick, &c. according as they are diſtinctly remembred at the laſt day, (Matth. 25.) And are not all bountiful charitable perſons, the Lords Stewards, in diſpenſing theſe things to thoſe of his houſhold of Faith; ſo that upon theſe conſiderations, the place appears to p. 200to be farre off from any application of it to Preaching. Indeed the next verſe may be ſo meant. If any man ſpeak, let him ſpeak as the Oracles of God, &c. but yet to be underſtood with this limitation, viz. of a man ordained and conſtituted (as we have ſaid) for that end.

In a word, to allow all ſorts of men to be preachers, is to make the whole body an eye, a tongue, &c. and if ſo as the Apoſtle ſaith, where is the hearing, are all teachers, are all interpreters? 'tis an argument from the abſurdity, as if ye would expect the foot to ſee, the hand to ſpeak; In Saint Pauls dayes it was ſaid, Who is ſufficient for theſe things? and ſhall all perſons think themſelves ſo now; Saint Paul bids Timothy give himſelf wholly to it: i. e. to meditation, p. 201ſtudy, reading, and not to intangle himſelf with the things of this world, which might take him off, and may they now meet in tradeſmen and manufactures? and the office be performed without either? Is there not a diſtinction made between the Church of Epheſus, and the elders of it, (Acts 20.) between the Church and the Angel of it, (Revel. 2.) which if it be not meant of one perſon, the Biſhop (as Ignatius ſtiles him ſo about twelve years after, which was the judgement of the Primate) yet muſt at leaſt be collectively meant of the Biſhop, & the Miniſtery of it; Is there not a diſtinction between the Saints of Philippi, Phil. 1.1.Phil 1:1& the Biſhops & Deacons, are there not ſome ſaid to be over the **1 Ep. 5.12.Theſſalonians in the Lord, and preaching & admoniſhing called p. 202in ſpecial, their work, as appropriated to them, for which he chargeth them to know them, & to eſteem highly of them; as the like in his laſt charge to the Church of the Hebrews, (cap. ult. 7.17. Obey them that have the rule over you in the Lord, and that watch for your ſoules, as they that muſt give an accompt, and if that were the ſpeciall office of the miniſtery, then to have curam animarum; why not now? or where doth it appear, the term is expired? I conclude this point with an obſervation of the ſeveral ſteps of our declinings, or defections of later yeares; Firſt, we were offended at ſome titles of the Miniſtery, then at the office it ſelfe; Firſt, at ſuch a Miniſtery ſo ordained, then at the ordaining of any Miniſtery at all. Firſt, the p. 203ſolemn Aſſemblies in publick were forſaken, and a retreat made into corners, then the Preachers themſelves ſlighted, called by Solomon the Maſters of Aſſemblies: Firſt, a ceremony in baptizing of Infants ſcrupled at, then the Baptiſme of Infants themſelves; nay, the Sacrament of Baptiſme by water, called into queſtion alſo; Firſt, the Communion forborne, out of offence to ſome geſture, now the Sacrament it ſelfe neglected, and contemned, as if we may now live above and without Ordinances, & without any ordained Miniſtry to adminiſter each, as indeed the one muſt follow the other.

This is the train laid to blow us up, what Jacob ſaid after Joſeph was loſt, and Benjamin muſt go too; All theſe things are againſt me, may be our application p. 204for the Church. If any thirty years agone, ſhould have foretold that this Garden of God ſhould have brought forth theſe weeds, that ſuch Tenents ſhould have ſo prevailed among us, he would have been by the moſt religious perſons of that age, taken for one that dreamed; and they ready to have anſwered for their Mother-Church, as Hazael did for himſelf, when the Prophet told him, what evill he ſhould be the Authour of.

Let us be of moderate ſpirits, and not run beyond the bounds of any preſident in the Primitive times, walk not in wayes not caſt up; (Jerem. 6.16.) enquire for the old paths, where is the good way, and walk therein; be not like thoſe in the next words, that ſaid, we will not walk in them; p. 205but in new ones, according to your own fancies. Let the Tribe of Levi be purged, but let not the phyſick be ſo ſtrong as to deſtroy them. Saint Paul magnified his own office; this is but to ſupport it from being trodden under feet, and the end is your good, that in theſe diſtracted times, ye might not be without leaders, ſo ordained and fitted, to guide your feet in the way of peace, and ſo much for the firſt, A neceſſity of an ordained Miniſtery.

2Now the ſecond obſervation is, that Ordination is not onelyonly an internal Call of God, but an external of man; for ſo 'tis denominated by that very act, laying on of hands, i. e. implying the hand of God is not all in the holy frame of the heart of the perſon by his ſpirit, requiſite in every p. 206true believer, but there muſt be the hands of men in the deſignation of him in his name alſo. The firſt was wont to be asked, the perſon ordained,Book of Ordination. viz. Whether in his heart or conſcience, he found himſelf truly called to the Miniſtry, according to the will of our Lord Jeſus Chriſt. This perſwaſion of his gave a capacity, but the authority actually conferred on him, was by the impoſition of hands, Ability and faithfulneſſe were the qualifications, but the commiſſion to officiate, was transferred to Timothy (2 Eph. 2.2.) by that means. Ye know thoſe two memento's of Saint Paul to him, Neglect not the gift (1 Tim. 4.14.) Stirre up the gift of God which is in thee (2 Tim. 1.16.) by the laying on of my hands, and of the hands of the Presbytery; if it p. 207ſhould be asked, What is here meant by the gift, I conceive there is no neceſſity of underſtanding it, either of gifts of ability, or ſaving gifts of the Spirit; for as the former doubtleſſe were found in Timothy before his ordination, and the latter from his childhood, & education; (2 Epiſt. cap. 3.15. cap. 1.5.) ſo 'tis a doubt if it were in the power of Timothy to transferre either of 1thoſe by this means, they being to be left to Chriſt himſelf, who enlightens every man that cometh into the world; and to that holy Spirit who blowes when, and where it liſteth, but the ſureſt ſence is to take it for the authority given him for the officiating, and exerciſing theſe abilities, and transferring of it unto others: And in this ſence I grant gifted p. 208men may preach, and perform other miniſterial acts, i. e. who with the internall have received this externall power and authority alſo, according to Chriſts ordinance through impoſition of hands.

Indeed the word foreign is often taken for internall abilities, and 'tis not improbable, but at the ſolemn meeting of the Church of God, both Miniſtery and people, in Faſting and Prayer, (which was the injunction of our Church, & ſhould have been the practice) to invocate God for the aſſiſting grace of his ſpirit, to be given to the perſon ordained, might be prevalent for that end; and that the receiving accordingly of ordination, might be ſo far operative, as to be a confirmation of the party the more, againſt errors and he…eſies, in the execution of it; p. 209The falling into which may poſſibly be the judgement of God upon ſome, who of late dayes have run without it, which agrees with the obſervation Chemnitius makes of Origen, who neglected Orders, and fell into the like; and at laſt made himſelfe incapable of them. But I ſay again, that foreign in the forenamed place, is moſt ſafely to be underſtood of the gift of authority to be exerciſed and transferred unto others by laying on of hands.

And 'tis further confirmed by the many examples that do abound, our Saviour gave his Apoſtles not only an inward call by his Spirit, but an open verball call before the people; Saint Stephen, a man full of Faith and the Holy Ghoſt, yet preſumed not to officiate, till he had impoſition of p. 210hands from them; Beware of making your ſelves Miniſters, our Saviour did not make himſelf a Prieſt (Heb. 5.5.) 'tis the blot layed on Jezabell, that ſhe made her ſelfe a Propheteſſe, Revelat. 2.20.

'Tis frequent to hear an ordained Miniſter called Antichriſtian, but conſider who deſerves that Title, whether thoſe that obſerve the rule of Chriſt, and tread in the paths of the Apoſtles, or ſuch, who, without any preſident in Scripture, or in primitive times, are in this a law unto themſelves. And do but think what ill iſſue may in the future, be of this promiſcuous preſumption, upon the offices of the Miniſtery, what doubts it may raiſe in our poſterity, in receiving of Baptiſme, by ſuch p. 211as cannot anſwer to that queſtion By what authority doſt thou theſe things, and who gave thee this authority?

Object. One objection common in the mouthes of men is, Why do you ſtand ſo much upon a ceremony, as laying on of hands is?

Anſw. Firſt, that which the Apoſtle calls a Principle and a Fundamentall, do not you call a ceremony, according to that which was ſaid, to S. Peter, That which God hath cleanſed, call not thou common; for which we have both Precept and Example to three ſucceſſions; Paul, and Timothy, and thoſe that ſucceeded him.

2. 'Tis a moſt honourable ceremony uſed upon other occaſions, Jacob in bleſſing of Ephraim, and Manaſſes, Moſes in conſtitution of Joſhua, Naamans expectation p. 212of Elias healing him, our Saviours in bleſſing of the children in the Goſpel, Saint Pauls at the Holy Ghoſts coming upon the diſciples of Epheſus in the gift of tongues. The Prophets of Antioch, upon the ſeparating of Paul, and Barnabas, for a ſpeciall work deſigned unto, as others by way of benediction and confirmation.

33. If it be an inſtitution, though, how mean ſoever it is to the eye, yet it muſt be obſerved, or elſe water in Baptiſme, & bread and wine in the Lords Supper, may fall under the like contempt. Circumciſion was a carnall ordinance, yet (Rom. 3.) the Apoſtle checks thoſe who queſtioned the profit or vertue of it. The waxe of the Seale hath little worth in it ſelf, but by the impreſſion p. 213affixed to the pattent, is of great conſequence to the party, the like application may be made to impoſition of hands, the Seal of Ordination.

Object. But ſuppoſe laying on of hands be granted as we have ſaid, the queſtion yet remains, By whoſe hands?

Anſw. Anſw. Doubtleſſe not by the peoples, for it doth not ſtand with reaſon, that any can tranſferre that authority, which they have not, The people may be ſaid after a manner, to give their votes in the election, as it was the former (and ancient) cuſtome, that they were asked if they knew of any impediment or crime, Book of Ordination.for which the party ought not be received into this holy Miniſtry, and deſired to declare it; and upon the objecting of any, the Biſhop was to p. 214ſurceaſe, till the party accuſed ſhould clear himſelf. The people had liberty of allegation, for, or againſt the perſon to be ordained, but it doth not follow, that therefore they had power in conſtituteing and ordaining. They are the perſons to whom the Miniſters are ſent; can they be the Senders? they have their miſſion to them; can they have their Commiſſion from them? we are Gods Embaſſadours, not theirs, neither do ye find any power this way derived or committed from Chriſt to them, As my Father ſent me, ſo ſend I you, ſaith our Saviour to his Apoſtles, Lo, I am with you, and ſo with your ſucceſſors, unto the end of the world. Saint Paul ſaith to Timothy, Lay thou hands, &c. to Titus, I left thee behind, that thou ſhouldeſt ordain (be it p. 215meant collectively of the reſt of the Miniſters, as aſſiſtants with him alſo,) but no mention of the people in that act.

That of Numb. 8.10. the people laid their hands on the Levits, is not meant in their conſecration, but dedication, or the donation of them to be conſecrated to the Lord, inſtead of the firſt born by Moſes and Aaron; It was but as Hanna's giving up her ſon Samuel to Eli, to be conſecrated to the ſervice of the Temple, or like the preſentation of a perſon formally under the hand and ſeal of the Patron to the Biſhop, to be inſtituted or inducted; ſuch was this of the Levites, only a ſignification of their act and deed under their hands, in giving up their whole title and intereſt in them, to be ſet apart for that end.

p. 216Object. For that of Matthias his election before the people, to be an Apoſtle (Acts 1.16.) alleadged by ſome for the power of people in Ordination.

Anſw. 1 1. Saint Peter only ſignifieth to them what they were about to do, and doing it in their preſence, as in Saint Cyprians time, it was the cuſtome to have the Miniſter ordained, praeſente plebe, ſub omnium oculis, &c. in the preſence of the people, before the eyes of all, &c. like Eleazar inveſted by Moſes with the Prieſts garments, on the top of the Mount in the ſight of the Iſraelites, but the actions in ſetting two apart in caſting the lots, prayer, &c. were the Apoſtles.

Anſw. 2 Secondly, This election here to the Apoſtleſhip, was neither the peoples, nor Apoſtles, but p. 217Gods by a divine ſuffrage, expreſſed by lot according to the prayer of the Apoſtles to God for it, and ſo it makes nothing for the peoples act in ordination: and ſo much for the firſt Queſtion, Whoſe hands muſt be impoſed?

Queſt. 2 2. What if the ordainers, being of the Miniſtry, be found not to have been of clean hands themſelves, i. e. of evill lives, is their ordination good?

Anſw. I anſwer, Yes;For 'tis not a perſonal act, but an act of office, as 'tis not the learning of the Judge makes any decree valid, but his authority and commiſſion for it; A Popiſh Judge gives a juſt ſentence in Court, his ſentence is not erroneous and Antichriſtian: though himſelf may be ſo; his act is good in Law: how bad ſoever he is in p. 218matter of Religion, & ſo the act of Ordination being an act of office is not nulled, or voided by perſonal defilements; It was the errour of the Donatiſts, to put the vertue of Miniſterial acts wholly upon the holineſſe of the perſon miniſtring; no, as Saint Auguſtine, ſaith, a foul hand may ſow good ſeed.

Object. But there is one objection more to be anſwered, frequently in the mouthes of men, viz. Your Orders were derived from Rome, and therefore Antichriſtian.

Anſw. 1 1. Obſerve what contrary inferences are againſt us; The Papiſts ſay we have no lawful Miniſtery, becauſe we have it not from Rome, having renounced our ſubjection to that See, others among our ſelves argue the ſame, from our being deduced from it.

p. 219Anſw. 2 Secondly, If they mean of our receiving it from thence, immediately after the Apoſtles time, (which the ancienteſt of the Brittiſh Writers extant do not grant, but averre, that we received it from ſuch as came from Jeruſalem hither even in Tiberius his time) it is no diſparagement to us,Gildas. for it was then a famous Church; ſee Saint Pauls Epiſtle to it, as Ignatius after him. But if they mean ſince the corruption and Apoſtaſy of it, we may diſtinguiſh between from and through, as between the Fountain and Conduit, we received it from the Apoſtles, though running through ſome corrupt times of Popery, of which, ſince our reformation, it ſavours no more, then the Fiſh doth of the ſalt water, or as the three children p. 220in the furnace, when they came out there, was not ſo much as the ſmell of fire found upon them.

Anſw. 3 3. If they mean of Auſtine the Monke ſent from Rome in Gregory the great his time, about 600 yeares after Chriſt; there were then no ſuch defilements of doctrine in it, that it ſhould be a ſcandall to us either: And yet we were not then to ſeek for an ordained Miniſtery, there having been for many hundreds of years, before that, a flouriſhing Church among us, which the Saxons whom he came to convert, had been the perſecutors and deſtroyers of, as Gildas tells us, ſo that in that, or the former, ſenſe, the objection is not worth the anſwering.

Anſw. 4 But fourthly, I ſuppoſe they mean of later Centuries, when that p. 221complaint of the Prophet concerning Jeruſalem, might be appliable to Rome. How is that faithful City become a harlot? it was full of judgement, righteouſneſſe lodgeed in her; but now murderers, &c. i. e. Since the Biſhop of Rome became corrupt in doctrine and worſhip.

For this, firſt we thus anſwer. While we were under the tyranny of the Biſhop of Rome, it doth not appear that he ordinarily uſurped, more then a mandatory nomination of the Biſhop to be conſecrated, which out of a blind fear of his excommunication was aſſented unto, but the conſecration was not by him, but other Biſhops here within our ſelves. And I account the ordination or conſecration to be derived from ſuch as gave impoſition of hands, not from p. 222the mandate for them to do it; Henry the eight, and the Kings ſucceeding, aſſumed the like power in the nomination of the perſon (which accordingly might not be gainſaid:) but from thence it cannot be argued, that our ordination or conſecration was deduced from them, for the Kings mandate ſerved not to give power to ordain (which thoſe Biſhops had before intrinſecally annexed to their office) but only was a warrant to apply this power to the perſon named in that Mandate. Now this being all which was uſurped by the Biſhop of Rome, in relation to the conſecrations of our Biſhops in England, when we were under the Tyranny of the Papacy, there is as little force for our deriving our ordination from him alſo. And if p. 223thoſe Biſhops of Sidon, which (as Arch-Deacon**De Minister. Anglican. Maſon tells us) aſſiſted in the firſt conſecration in Hen. 8. as in Edward the ſixth's time, were not meerly Titular, but had their conſecration from the Greek Church, which is altogether a ſtranger to the See of Rome; it would take off ſomewhat from the pretence of a totall derivation from thence.

Object. But ſtill it may be objected, that we have at leaſt received our Ordination from ſuch as profeſſed the Religion of Rome.

Anſw. Firſt, it could not be called properly the Religion of Rome, till the Councell of Trent, which determined many years after our falling off from the See of Rome: The Papiſts ask us, Where was our Religion before Luther? we might reply, Where was the p. 224Popiſh Religion before that time. 'Tis true, moſt of thoſe poyſonous errours were ſowen up and down the world before, but not collected fully into a body, and ſo owned and headed by the Papacy till then. For till that time, ſcarce any point we hold now againſt them but there were ſome of their own Authours who held it alſo. So that to ſpeak properly the now Romiſh Religion in their new Creed, with other appurtenances, was eſtabliſhed ſince our form of ordination.

2. Suppoſe we received our ordination from ſuch who were corrupted with Popiſh errours, yet if they retained the Fundamentalls of Chriſtian Religion, their ordination may be valid: thoſe like ſome part of the barke of the tree uncut, may convey p. 225the Sappe from the root to the preſerving of life in the branches. What Saint Auguſtine ſaith of the Donatiſts in ſome things, mecum ſunt, they concurre with me; in other things they are defiled, may be applicable to the Church of Rome, and if ſo, why may we not receive through them, what was of Chriſts remaining in them, without being defiled with that corrupt part which is their own? why may not there be in this a ſeparation of the precicious from the vile? And in our reformation we withdrew our ſelves no further from her, then ſhe hath declined from her ſelf in the Apoſtles time, and from the ancient ſtate and condition of it then, as one ſaith well, Noſtra Eccleſia ab hodierna Romana Eccleſia contaminata receſſit, ut ad p. 226priſtinam, puram, Apoſtolicam, Romanam accedere poſſet. We forſook the preſent corrupted Church of Rome, that we might be nearer a kin to the firſt, pure, Apoſtolical Roman Church in the primitive times.

3. In a word, we do affirme that neither their corruption in opinion, or vitioſity of life, do, or did, void it to the party ordained; none doubts of the Baptiſme of our fore-fathers adminiſtred by thoſe of the like in the Church of Rome, as if there needed any reiteration, by them who ſurvived our reformation: neither do we renew the orders received in that Church, when any Prieſt is converted, and betakes himſelf to our communion, and why ſhould it be queſtioned here? Let the Seal be of Silver or braſſe, the p. 227impreſſion is alike valid, if affixed by order to the deed; Parents in generation convey to the child what is eſſentiall to humane nature, not that which is accidentall. A maimed Father begets a Son like himſelf, as he was before he loſt his arme; as the circumciſed did, and doth an uncircumciſed child: the like application may be made, to the transferring of ordination in ſuch a wounded, diſeaſed, Apoſtatized Church, as the Roman now is, and by ſuch corrupted perſons in life and doctrine, continuing in it; ſo they do obſerve the**See Biſhop Bedels letter to Wadſworth, p. 157. My defence for your Miniſtry is, that the forme, Receive the H…ly Ghoſt; whoſe ſins ye remit, are remitted: doth ſuciffiently comprehend the authority, &c. eſſentials in ordination; other ſuperſtructures or corruption in the ordainers, doth not null it, either to the perſons themſelves, or ſucceſſors; which might be further manifeſted by the p…actice p. 228of the Church in all ages.

11. That Miniſtration under the Law, (the Prieſts of which the Jewiſh Writers ſay, were conſecrated by laying on of hands) had as much cauſe to ſtand upon ſucceſſion as any; yet, ye find often, that the Prieſts the ſons of Aaron, and the Levites had corrupted their wayes, were defiled with Idolatry in Ahaz, and Manaſſes time, and others, as bad or worſe then the See of Rome; yet after a reformation, the ſucceſſion which was by their hands was not queſtioned; Though the Prieſthood ran through much filth, yet retaining the eſſentialls of the Jewiſh Religion, as circumciſion, &c. they were owned of God again in a ſucceſſive miniſtration. See in the height of their Idolatry, when they were offering their children p. 229by fire, unto their Idols, yet by retaining the Sacrament, & covenant of circumciſion, their children are called the Lords children, Ezek. 16.20. Thou haſt taken thy ſons which thou haſt borne unto me, &c. thou haſt ſlayn my children, in cauſing them to paſs through the fire, etc.

22. In our Saviour Chriſts time, there was as bad a ſucceſſion as ever; in the Prieſts, Phariſes, Scribes, Sadduces, &c. yet as he permitted their adminiſtring of ſome rites for himſelfe; whether of circumciſion, or the offering made for him in the Temple, at the purification, after the cuſtome of the Law, in his infancy, ſo at his manifeſtation about 30 yeares after, he ſends thoſe that were healed by him to the Prieſts, to offer what Moſes commanded; ye ſee he did not determine p. 230againſt the office for the perſonal defilements of their Predeceſſors, or themſelves.

33. Nay, under the Goſpel, about four hundred years after our Saviour Chriſt, was not the world ſo over-run with Arrians, that it groaned under it? (as St. Jerom ſaith,) when they had the commands of the Pulpits, ordaining of Preachers, children were baptized by them, men put to receive the communion of them, as Hilary and Baſil ſay, the Orthodox were hatched under the wings of the Arrian Prieſts; yet upon a reformation, and the renouncing of that hereſie, we read not of any rejecting of the ſucceeding Miniſters, becauſe they were derived through ſuch hands, which I conceive to have been as bad as the Biſhop of Rome, and p. 231his followers. The Church then was ſo wiſe as to conſider, a jewel looſeth not his vertue by being delivered by a foul hand, ſo neither is this treaſure of the Miniſtry to be deſpiſed, becauſe it hath paſſed through ſome polluluted veſſels to us, which is appliable for the ſaving harmleſſe our ordination, though tranſmitted through the Popiſh defilements of ſome perſons; ſo much in vindicating the ordination of the Church of England, from the ſcandall of being Popiſh & Antichriſtian, with which by ſome ignorant and raſh people, it is frequently aſperſed.

Let me conclude with this ſhort admonition. Be not hereafter ſo unworthy, as to blurre that Miniſtery, with being Antichriſtian, by whom ye have received the knowledge of Chriſt; p. 232both by their tranſlating of the Scriptures out of the Originalls, into your Mother-tongue for your reading, and their labour, in the expoſition of them for your underſtanding, by whom you and your fathers have been baptized, and inſtructed; Be not ſuch ill birds, as thus to defile your own neſts; do not ſide with the agents of the Biſhop of Rome, in thus detracting and leſſening the reputation and eſteem of them. Let them not ſay in their hearts, ſo would we have it, nor you with your tongues, unleſſe in your hearts you are Romiſh your ſelves.

Is it not ſtrange, that thoſe who have been ſo great oppoſers of the errors of Popery, wrot ſo learnedly, and fully againſt them, who have applyed, that in the p. 2332 Epiſt of the Theſſalonians, concerning the man of ſin, and that of Babylon in 17. Revel. to the Papacy, as Biſhop Downham, Abbot, Jewell, and the late eminent Primate, with divers others; that now they ſhould (with their very calling and profeſſion) be ſtyled Popiſh; can we think otherwiſe, but that the hand of Joab (I mean the Jeſuit) is privily in it. Is it not a wonder it ſhould ſo come about, that ſuch as have been the greateſt enemies to the See of Rome, ſhould be reckoned as members, and friends of it; and thus perpetually yoked together as twins; nay trod under foot as unſavory ſalt, upon that very account, as being Epiſcopall. Is this a juſt reward of their labour? in the defence of your profeſſion; thus to be aſperſed by you, as Abſolon p. 234to Huſhay, Is this thy kindneſſe to thy friend? Certainly thoſe of the See of Rome, cannot but ſmile within themſelves, that they have thus covertly deluded us, and ſo cloſely taken a revenge of thoſe their adverſaries.

How true is that ſpeech of our Saviour, A Prophet is not without honour, ſave in his own country; other nations, French and German, magnifie the Clergy of the Church of England; by what is tranſmitted over Sea in many of their works, onelyonly deſpiſed at home as the off-ſcouring of the world; what a preparative this is, to the expectation of the Papiſts, an able learned, ordained Miniſtery, having been hitherto the ſtop to the introduction of ignorance and ſuperſtition, which if removed, might p. 235flow in the more eaſily, which God in his mercy prevent.

And thus I have endeavoured to confirm the Primates judgement upon this place, viz. that by laying on of hands, is meant an ordained Miniſtery.