Jus divinum ministerii evangelici. Or The divine right of the Gospel-ministry: divided into two parts. The first part containing a justification of the Gospel-ministry in general. The necessity of ordination thereunto by imposition of hands. The unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawfull call and ordination. The second part containing a justification of the present ministers of England, both such as were ordained during the prevalency of episcopacy from the foul aspersion of anti-christianism: and those who have been ordained since its abolition, from the unjust imputation of novelty: proving that a bishop and presbyter are all one in Scripture; and that ordination by presbyters is most agreeable to the Scripture-patern. Together with an appendix, wherein the judgement and practice of antiquity about the whole matter of episcopacy, and especially about the ordination of ministers, is briefly discussed. Published by the Provincial Assembly of London.

CHAP. XII. Wherein the third Assertion is proved, viz. That Or∣dination of Ministers ought to be by Prayer, Fasting and Imposition of hands.

THE third Assertion is, That Ordination of Mini∣sters ought to be by prayer, fasting, and Imposition of hands.

Here are two things to be made out,

1. That Ordination ought to be with prayer and fasting. Prayer and fasting, though they be not necessary to the very being and essence of Ordination, yet they are very necessary to the better being of it, as divine conduits to convey the bles∣sing of God upon it.

First, For Prayer. It is observable in the old Testament, that Aaron and his sons did not enter upon their Ministry, till they had been sanctified by the holy oyl, and sprinkling of bloud, and had been seven whole dayes before the Lord, abiding at the door of the Tabernacle of the Congregation, Levit. 8.33.

In the New Testament our blessed Saviour, when he chose his Apostles is said to have spent all the night before in prayer, Luk. 6.12, 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And to our remem∣brance we do not reade that our Saviour spent a whole night in prayer, but upon this occasion, which sheweth, of how great consequence it is, that those who preach the Gospel should be sent out with solemn and earnest prayer. And this is the more observable if we compare the 9^th of Matth. 36, 37, 38. with Luke 6.12, 13, 14. When Christ saw the misery of the people in the want of faithful Ministers, that they were as Sheep not having a Shepherd, he directs them to pray to the Lord

of the harvest to send forth labourers into his harvest, and then as seemeth by Luke's relation, he put that in practice which he commended to do for themselves, he spent the whole night in prayer, and then Mat. 10.1, 2. he chose and sent out his twelve Apostles to preach the Gospel.

Secondly, For joyning of Fasting with prayer, we may consider, That it was not ordinary and common prayer, or some few and occasional Petitions that were put up, but as in c••ses of greatest concernment, when some great evil was to be averted, or some singular mercy to be obtained, fasting was joyned with prayer.

In the Acts, where you have the records of the Primitive Churches practice, as the best president for succeeding ages, it is recorded, that persons designed to the work of the Mini∣stry, were set apart and commended to God for his assistance, support and successe by fasting and prayer.

Acts 13.1, 2, 3. It is said of the Prophets and Teachers of Antioch, As they ministred to the Lord, and fasted, the holy Ghost said, Separate me Barnabas and Saul for the work where∣unto I have called them. And then when by a new fast, as it may seem purposely called upon that occasion, they had sought God on that behalf, they fasted and prayed, and laid their hands on them, and sent them away to preach.

And as it was thus done to Paul and Barnabas, so when they had travelled farre in preaching the Gospel, and had found that happy successe on their Ministry, that many among the Gentiles were converted, because themselves could not make their constant abode in anyone place (the greater service of the Church calling them forth to other places) that there might be a foundation of a fixed Ministry, for the building up of those that were already converted, and for the bringing in of others yet uncalled. They ordained them Elders in every Church, which should stay with them, and watch over them in the Lord, Act. 14.23. And these they sent out with the like solemnity in seeking God by fasting and prayer, and then commended them to the Lord in whom they be∣lieved.

The Reasons why Ministers should be set a part with prayer and fasting, are weighty, and still the same.

1. The inidoneousnesse and insufficiency of any meer man (though of the greatest abilities and indowments, whether for nature, art, or grace) for such a work wherein we have to do withthe highest mysteries of God and heaven, and with the most precious things on earth, the truths of God, and souls of men.

2. The discouragements which every where attend this work (when most faithfully performed) from Satan and wicked men.

3. The successe of every ones Ministry depends wholly on Gods blessing.* 1.1 For neither is he that planteth any thing, nei∣ther he that watereth, but God that giveth the increase. Nor doth the faith of believers depend at all on the wisdome or or power of the Minister, but on the power of God, 1 Cor. 2.5. And therefore it is necessary in the most solemn man∣ner, that is, by prayer and fasting to implore aid from God whensoever we ordain Ministers. But this will be granted by all sides, and therefore we will adde no more about it.

The second thing we are to make out, is

That Ordination of Ministers ought to be with imposition of hands.

That we may more orderly handle this Assertion, which is so much controverted in our unhappy dayes, and be rightly understood, we shall crave leave to premise three things:

1. That Imposition of hands is not a proper Gospel-duty, never used but in the New Testament, but it is a Rite and Ceremony borrowed from the Old Testament, and by Christ made a Gospel-institution.* 1.2 That which Grotius saith in his Annotations, That the whole Government of the Churches of Christ, was conformed to the patern of the Synagogues, is true in many things, and especially in this of Imposition of hands. We finde it was used in four cases under the Old Testament, 1. In benediction and blessing, Gen. 48.14, 20. 2. In offer∣ing

of Sacrifices unto God, Lev. 1.4.3. In bearing witness, Lev. 24.14.4. In ordaining or appointing unto an Office. Thus Moses when he ordained Ioshua to succeed him, he was commanded by God to lay his hands upon him, and to give him a charge in the sight of the people, Num. 27.18, 23. Under the New Testa∣ment it is used, 1. In benediction, Mark 10.16.2. In curing of bodily diseases, Luke 13.13. Mark 16.18. Acts 9.17. 3. In conveying the miraculous gifts of the holy Ghost, Act. 8.17, 18. Act. 19.6. 4. In Ordination of Church-officers, and of this last way of Imposition of hands are we now to speak.

Secondly, That it is not our purpose accurately to enquire whether Imposition of hands be an Essential part of Ordina∣tion, without which it is null and void, or an integral part, without which it is deficient and imperfect, or onely an in∣separable adjunct. It is enough for us to assert, That it is lawfull and warrantable, and not onely so, but that it is the duty of all that are to ordain Ministers to lay hands upon them, and that it is a sin in any that is to be ordained, to re∣fuse it.

Thirdly, That though we assert the Divine Right of Im∣position of hands, yet we plead for it onely in a Scripture∣sense, but not in a Popish-sense. The Papists make it to be an outward sign of an inward and spiritual grace. They make Ordination a Sacrament, and Imposition of hands an opera∣tive instrument of conveying not only grace in general, but even justifying grace. Hence it is that some few of our Di∣vines speak a little too slightly of it (at which those that are enemies to it take much advantage) but yet there are no Re∣formed Churches (that we know of) but do retain it and plead for it, some as a Rite and Circumstance, and moral sign; others as an integral part, and others as an essential part of Ordination.

These things premised, we come now to prove, That it is the will of Christ, that all that are ordained Ministers should ••lave Imposition of hands. This appears

1. From the examples of this Ceremony used by the

Apostles in Ordination, 1. We finde that the Deacons though inferiour Officers must have hands laid on them. 2. We finde that the Apostles Paul and Barnabas, though extraor∣dinary Officers had hands layed on them. 3. We reade that Paul layed hands upon Timothy,* 1.3 and also the Presbytery. Hence it is that Calvin saith, Though there be no certain pre∣cept extant concerning Imposition of hands, yet because we see it was in perpetual use by the Apostles, that, their so accurate ob∣servation ought to be in stead of a precept to us. And it is a won∣der to us that they that are so exact in urging every other circumstance in Church-Government, and have suffered much prejudice in their outward estate rather then they would forbear sitting at the Sacrament (which yet is but an outward gesture) should take such strange liberty to them∣selves in dispensing with a duty that hath so many examples for the enforcing of it.

2. From that command of Paul to Timothy, Lay hands suddenly on no man. This is a divine precept for imposition of hands. For when Timothy is forbidden to lay hands suddenly, it is implied, that it was his duty to lay on hands. Hence it is that the New-England Ministers do assert,* 1.4 That Church-of∣ficers ought to be ordained by imposition of hands. And from this Text Walaeus hath a memorable passage, which though it be long, yet we will not think much to transcribe. I see this (saith he,* 1.5 speaking of Imposition of hands) to be required in almost all confessions. And truly since that the Apo∣stles have alwayes used it, yea the Apostle gives a precept to Timothy, to lay hands suddenly on no man; we judge it ought not to be omitted, because in that negative commandment, an affir∣mative is included, that he should lay on hands upon men that are worthy, where because it is taken by a Synecdoche for the whole calling of a Pastor, certainly it is to be esteemed either

for a rite, or an essential part, otherwise it could not be taken for the whole, or at least for a proper adjunct, and common to this with all other callings. So far Walaeus.

Thirdly, Because the whole work of Ordination is com∣prehended under this Ceremony of Imposition of hands, 1 Tim▪ 4.14. 1 Tim. 5.12. Ordination is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Imposition of hands, and the gift or office of the Ministry is said to be given by this as by the sign, 1 Tim. 4.15. Now then, if Imposition of hands, as a part, be put for the whole work of Ordination, it seems very strange to us that there should be any amongst us that expresse a willingnesse to be ordained, and yet an unwillingness to have Imposition of hands. We rather judge, That they that refuse Imposition of hands, which is put for the whole, will in a little time make no conscience of refusing the whole it self. We reade in Scripture, That prayer and keeping the Sabbath are some∣times put for the whole worship of God, Ier. 10.25. Isa. 56.4. And as it is a good Argument, keeping of the Sabbath and prayer are put for the whole worship of God, and there∣fore they are parts of it, if not chief parts. So it is a good Ar∣gument. Imposition of hands is put for the whole work of Ordination, and therefore it is a part of it, if not a chief part. And we desire our people further to consider, that there is but one Text for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or lifting up of hands in the election of a Minister (and this also but a shadow without a substance, as we have proved) and yet how zealous are ma∣ny amongst us for popular Election? And why should not they be much more zealous for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Imposition of hands, which hath so many substantial Texts for the justifica∣tion of it, and which is so often put for the whole work of Or∣dination?

Fourthly, Because it is placed by the Apostle Heb. 6.1, 2. amongst the principles of the doctrine of Christ, Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God, of the doctrine of Ba∣ptisms, and of laying on of hands, and of resurrection of the

dead, and of eternall judgement. The great Question is, What is here meant by laying on of hands. The Papists understand it of the Sacrament of Confirmation: But it never hath nor ever will be sufficiently proved, that either there is such a Sacrament appointed by Christ, or that it was a custome in the Apostles daies to lay on hands, or (as was formerly phrased) to Bishop baptized Christians who were grown up to years of discretion; others by laying on of hands understand the extraordinary gifts of the holy Ghost, which in these daies were given by laying on of hands. But this cannot be the meaning.

1. Because it cannot be proved, that the gift of the holy Ghost was given with every laying on of hands in those times. For the laying on of hands, 1 Tim. 4.14. 1 Tim. 5.22. was not for giving the holy Ghost, but for Ordination.

2. Because the giving of the holy Ghost by laying on of hands was proper to the Primitive age, and doth not con∣cern after ages; But the Catechetical heads enumerated by the Apostle concern all ages.

3. Because it would be hard to think, that the knowledge or profession of the doctrine concerning the giving of the holy Ghost by such laying on of hands, was such a principle as that none ignorant thereof, though instructed in all the other Articles of Christian faith, could be received as a Church-member, and as one grounded in Catechisticall do∣ctrine.

And therefore by laying on of hands, as by a Synecdoche, we suppose is meant the whole Ministry. Thus D. Ames in his Confutation of Bellarmine;* 1.6 By laying on of hands (saith he) is here meant Totum Ministerium, the whole Ministry. Bullinger on the place, By laying on of hands, understandeth also the Ministry and their Vocation, Mission, and Authority given them. M^r. Hooker in his Survey of Church-Discipline, par. 1. pag. 1. By laying on of hands as by a Metonymy of the adjunct, understandeth Ordination, and Ordination as one par∣ticular is put (saith he) for the whole of Church-Discipline. And from this very Text he undertakes to prove Church-Disci∣pline

to be a fundamentall point of Religion: But we may more safely and more rationally assert the same of the Church-Ministry: For whosoever denieth a Ministry over∣throweth all Gospel-Ordinances and Gospel-Churches. And here we will make bold to put our people in minde of a pas∣sage in M. Cartwrights Confutation of the Rhemists, who was a man sufficiently opposite to the Bishops and their Ceremo∣nies, yet he is pleased to use these words upon this Text. By Imposition of hands the Apostle meaneth no Sacrament, much lesse Confirmation after Baptism, but by a Trope and borrowed Speech the Ministry of the Church upon the which hands were laid, which appeareth in that whosoever beleeveth, that there ought not to be a Ministry by order 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. So Cartwright. Now then▪ If Imposition of hands be taken in Scripture not only for the whole work of Ordination, but also for the whole Ministry; We may (we hope) safely and convincingly conclude, That it is the will of Jesus Christ, that they that enter into the Ministry should have hands laid upon them: And that they that oppose Imposition of hands may as well oppose the whole Gospel-Ministry, and therein over∣throw Christianity it self.

We will not trouble the Reader with answering all the Ob∣jections that are brought against this Thesis, but only such as seem to carry most weight in them.

Object. 1. We do not reade that the Apostles were made Mi∣nisters with Imposition of hands.

Answ. 1. No more do we reade that they were made Mi∣nisters by the Election of the people; This objection fights as much against Election as against Imposition of hands.

2. A negative argument from Scripture doth not hold in matters of this nature; It doth not follow, because it is not recorded, therefore it was not done. Many things were done by Christ which are not written; It is said, That Christ or∣dained twelve, but after what manner is not set down.

3. The Apostles were extraordinary Officers, and had an extraordinary Call. Our Thesis is of ordinary Officers; They that oppose this Assertion must prove, that ordinary Officers were made without Imposition of hands, or else they prove nothing to the purpose.

Object. 2. When the Apostle left Titus to ordain Elders in Crete, he saies not a word of Imposition of hands.

Answ. 1. Nor a word of Election by the people.

2. The Apostle left him to ordain Elders as he had ap∣pointed him. Now it is irrationall to think that he would appoint Titus to do otherwise then according to what he himself practised. He ordained Deacons, Elders, and Timo∣thy by laying on of hands: And therefore it is without dis∣pute to us, That he appointed Titus to do so also.

3. If we compare Tit. 1.5. with Act. 6.3, 5. it will appear, That by appointing or ordaining Elders in Crete, is meant, ordaining by Imposition of hands: For there is the same word in both, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Act. 6. was by laying on of hands, and so was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Tit. 1.5.

Object. 3. Imposition of hands was used by the Apostles only for the present occasion, as other things were observed, as bloud was forbidden, as Paul used circumcision and sha∣ving, viz. for the Jews sake who had their publique Officers thus set apart.

Answ. 1. No circumstance of any one Text where Impo∣sition of hands is mentioned to be used, gives ground for sta∣ting this to be the reason of its practise.

2. This was not only practised at Ierusalem but at Antioch, and not only among and by the Jews, but elsewhere, and by others. It is said of Paul and Barnabas that they ordained Elders in every Church.

Object. 4. Imposition of hands was used by the Apostles in a miraculous way, and it did conferre the holy Ghost and gift of Tongues, &c. and therefore as the miracle is ceased, so ought the ceremony to cease. As in extream Uncti∣on, &c.

Answ. 1. The giving of the holy Ghost and conferring of

extraordinary gifts was one, but not the only use which the Apostles made of Imposition of hands. And as praier is still to be continued in the Church, though it did sometimes con∣veigh extraordinary blessings, Act. 8.15, 16, 17. Act. 9.40. Iam. 5.14, 15. because it had other ordinary ends and uses; So is Imposition of hands to be continued upon the same ac∣count.

Answ. 2. We never read of the holy Ghost given by Im∣position of hands in Ordination: That gift which Timothy received by the laying on of the hands of the Presbytery, is no other then the gift of Office. Neglect not the gift, i. e. Neg∣lect not the office. If Timothy had had power by laying on of hands to have conferred due qualifications for the Ministry; why doth Paul require him to lay hands suddenly on no man? and why must he be so carefull to see them first fit, in case his laying on of hands would fit them? There needed not such triall of their gifts, in case a touch of his hands could have gifted them. This proves clearly, That there was no extraor∣dinary gift conferred in Ordination.

3. There is a double Imposition of hands, The one mira∣culous and extraordinary, which consisted in healing the sick, and conveighing the extraordinary gifts of the Spirit. And this was temporary and is now ceased as extream Unction is; The other is ordinary, Such is the Imposition of hands in Or∣dination, and therefore to be perpetually continued in the Church. We reade not only that Paul who was an extraordi∣nary Officer, but that Presbyters who were ordinary Offi∣cers imposed hands upon Timothy. And the example of the Primitive Churches were intentionally left upon record for this end, that they might be binding patterns in like cases in after ages. And this seems to be one singular ground and reason of the Writing of the Acts of the Apostles, That the Apostles acts in the Primitive Churches might be our Rules in succeeding ages.

Obj. 5. To what purpose then is Imposition of hands used, if the extraordinary gifts of the holy Ghost be not conveigh∣ed thereby?

Answ. 1. We use it, because the Apostles did use it in an ordinary way without giving the holy Ghost, as well as in an extraordinary way, because there is the same standing reason, and because the Apostle bids us, 1 Tim. 5.22. Sufficit pro uni∣versis rationibus, Deus vult.

2. We use it not as an operative Ceremony, but as a Moral sign, so declare publickly who the party is that is solemnly set apart to the work of the Ministry.

3. We use it as it is a Rite and Ceremony by which the Office is conveyed, 1 Tim. 4.14.

4. We use it as it is a consecrating, dedicating and offer∣ing up of the party unto the Lord and his service, as in the Old Testament hands were laid on for this end.

5. We use it as it is an Authoritative and Ministerial Bene∣diction of the party ordained, as it was used by Iacob in his fatherly blessing of Ephraim and Manasses, and by Christ in his blessing and praying over the little children, Mat. 19.15. Mark 10.16.

And thus we have made out the Divine Right of Imposi∣tion of hands, and our Exhortation to our people is, That they would not stumble at that way of Ordination which hath so much of God in it, nor be easily led aside into by-pathes by the seducers of this Age. And that they would not rest contented with Ministerial Examination (though that ought to be, and that in all exactnesse) nor with Mini∣sterial approbation, nor yet with Authoritative Missi∣on without this Apostolicall Ordinance of Imposition of hands.

Notes

• * 1.1

  1. Cor. 3.7.
• * 1.2

  Annotat. upon Acts 11.3. Totum regimen Ecclesiarum Christi consor∣matum fuit ad Synagogarum exemplar.
• * 1.3

  Licet nullum ex∣tet certum prae∣ceptum de ma∣nuum impositio∣ne, quia tamen suisse in perpetuo¦usu Apostoli•• videmus, illatam accurata c••rum observatio prae∣cepti vice nobis esse debet. Calv. instit. l. 4. c. 3. Sect. 16.
• * 1.4

  Platform, ••. 9.
• * 1.5

  Walaeus de Pastoribus. p. 472.

  Video in omni∣bus confessioni∣bus nostrarum Ecclesiarum, praeter unam & alteram, illam requiri: Et san•• cum Apo∣stoli semper eam usurparent, imò Apostolus praecep••um dat Timotheo, 1 Tim. 5, 22. Ne cito eniquam manus imponito, nos omittendam non judicamus: quia in negativo illo mandato etiam af∣firmativum continetur, ut dignis manus imponat: ubi cum pro tota electi••ne Pastor••s sumatur per Synecdochen, certe pro ritu aut parte essentiali habenda est, alioquin pro to••o sum•• ••on posset, aut sal∣tem pro adjuncto proprio & omnibus vocationibus communi.
• * 1.6

  Bellarminus enervatus, tom. 2. pag. 76.