Certain discourses, viz. of Babylon (Rev. 18. 4.) being the present See of Rome (with a sermon of Bishop Bedels upon the same words) of laying on of hands (Heb. 6. 2.) to be an ordained ministry, of the old form of words in ordination, of a set form of prayer : each being the judgment of the late Arch-bishop of Armagh, and Primate of Ireland / published and enlarged by Nicholas Bernard ... : unto which is added a character of Bishop Bedel, and an answer to Mr. Pierces fifth letter concerning the late Primate.

THE Late Arch-Bishop of AR∣MAGH'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, con∣sisting of six Principles, or Fun∣damentals of Christian doctrine (as they are called in the former verse) of which this is the Me∣thod.

The two former concern this life, viz. Repentance from good works, and Faith towards God.

The 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 for∣mer into us, or as Chariots to carry us with comfort to the two latter, That they are Fundamen∣tal 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 Bap∣tismes, 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,

Acts 2. 38. Repent, and be bap∣tized.

The objection against it,* 1.1 is, that 'tis Baptismes in the plurall number.

Answ.* 1.2 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 singu∣lar, 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 on∣ly. Luke 23. 39. So according∣ly, The Israelites having made

one, golden Calfe, said, these are thy Gods O Israel, &c. (Exo∣dus 32. 4.) and verse 33. Moses saith, they have made themselves Gods of Gold, yet verse 24. it is called by Aaron, This Calfe; Dru∣sius hath divers of the like, as Se∣pulchers, for Sepulcher, Cities, for City, &c. and so here Bap∣tismes, for Baptisme.

I am not ignorant of other conje∣ctures by learned men, signifying a threefold Baptisme. Sanguinis, flaminis, fluminis, or, the thrice dipping, or sprinkling; the number of persons coming to be bapti∣zed; 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 im∣plying the double act in it, the inward Baptisme of Christ, and

outward baptisme of Iohn; that is to say, the Ministers; which are Mr.a 1.3 Cartwrights words upon the place, who also saith, by a trope both Sacraments are here no∣ted under one, but I conceive, that which we first gave, is the best; And 'tis observable, that the Apostle saith, the doctrine of Bap∣tismes, '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 thou∣sand 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 them∣selves, or like Naman who despi∣sed

the river Iordan, I questi∣on it.

A well ordered discipline is the ornament of the Church, but upon the confession and doctrine of Saint Peter, it was to be foun∣ded, in which sence the Apostles and Prophets in their doctrines are called the foundation of it; Jesus Christ being the chief cor∣ner 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 do∣ctrinals; 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

are borne and bred under the same roof, And 'tis observable, that in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural number, doctrines re∣ferring to both.

In the search of several Au∣thours, I find these two exposi∣tions, most worthy of consi∣deration.

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 corri∣genda; and produceth this cu∣stome of confirming of children in the Primitive times, to be an ar∣gument

they 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,* 1.4 That is, to be held for a Catholick ve∣rity, which hath been believed eve∣ry where, alwayes, and by all; And our Church saith, children bapti∣zed, 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 whe∣ther it was so in Saint Pauls time, in the Church of the Hebrewes, it doth not appear.

The second Exposition is, that it should be meant an ordained Mini∣stery, 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 1.5 an initial doctrine, concerning the Ministery of the Church then ordained by imposition of hands;* 1.6 Gualterus in his Com∣ment upon this place, saith, In this is contained the whole fun∣ction of Preachers, &c. designed unto it by imposition of hands: But none so full as Mr. Cart∣wright in his answer to the Rhe∣mists upon this place, his words are these. viz. By the imposition of hands the Apostle meaneth no Sacrament, much lesse confirmati∣on, after Baptisme; but by a trope or borrowed speech, the Ministers of the Church; upon the which

hands 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; overthrow∣eth Christianity, whereas if Confir∣mation of children were a Sacra∣ment, as it is not; yet a man hold∣ing the rest, and denying the use of it, might notwithstanding be sa∣ved. 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 opi∣nion, what a dangerous thing it is, no lesse then the hazard of their own salvation, to lay aside an ordained Ministery, or to de∣ny the doctrine of it, which men now frequently presume.

And 'tis observable, the argu∣ment which he useth, he produ∣ceth

as 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 pre∣suming 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,

called 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 Fa∣ther 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 funda∣mentall, the knowledge of the sense of it, is of a greater conse∣quence, 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 suffici∣ently

reconciled; Saint Paul was the principal, the Presbyters were his assistants, according to the constitutions and custome of our Church in Ordination. The Bi∣shop is not to do it alone, but with the assistance of at least three or four of the Ministers, which was after the pattern of the Pri∣mitive 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 extraor∣dinary gifts of tongues, &c. given

by 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 admini∣stration 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 A∣postles (with whose deaths those Administrations did not expire) but must be understood collective∣ly of the whole body of the Mini∣stery, then as it were in their

loines, who should succeed in preaching, and Baptisme, and through whom a successive pow∣erful 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

of the fullnesse of Christ, &c.

Rom. 10. 15. Ye have a build∣ing 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 Iacobs Ladder, but Ordination at the bottome: Who∣soever will call on the name of the Lord, shall be saved, but how shall they call on him, on mhom 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 foun∣dation of all, a Mission of Preach∣ers for that end; what is said of the Commandements of the Law, (Iames 2.) he that offends in one, is guilty of all; such is the con∣catenation

of the principles of the Gospel; break one link, and all are endangered; He that re∣nounceth his Baptisme, renoun∣ceth his Faith, into which he was baptized, even the death and re∣surrection 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 effi∣cacy be in the Sacrament, accord∣ing to the qualification & autho∣ritative faculty of the person offi∣ciating, see what hazard you run in rejecting of such so ordained?

Ye know the speech of our Sa∣viour, 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 de∣pend

on it: If the Ordination or Mission of the person through Gods institution, be of any efficay to what is officiated, I may leave the application to your selves.

Consider what ye do in a to∣tall renouncing of an ordained Ministery, as to Baptisme and believing, through whom as in∣strumentals, 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 fundamen∣tal principle of Christian Religi∣on. So much for the sence of the Text, what is meant by laying on of hands.

Now if Ordination be a fun∣damental principle, hence then these 2 things may be inferred.

1. A necessity of continuing an ordained Ministery in the Church,

and the neglect of it to be the un∣derming of the foundation of it.

2. That Ordination is not on∣ly 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 pro∣fession for preaching, and other sacred Administratihns; This sub∣ject would heretofore have been accounted needlesse to be hand∣led, but it is necessary and sea∣sonable 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 Aa∣ron

and 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 offe∣rings 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 after∣ward 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 hun∣dred-yeer gap betwixt the Old Testament and the New, when the Prophets ceased, yet a Priest∣hood continued, that the ser∣vice

of God, then was not to put to the charity of Passengers, as beggars are by the high way, but some were appropriated to it; Ie∣roboam that forsook the Temple, yet retained a Priesthood, though of his own corrupt appoint∣ment.

Ob••ect. That of the Law was a Priesthood, but we speak of a Ministery.

Resp. 1. We stand not upon [ 1] words or Titles; neither doth the Apostle, for as (2 Cor. 3. 7, 8, 9.) he calls the Priests of the Law Mini∣sters, and their office a Ministra∣tion; so he implies, that the Mi∣nisters 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

Altar; even so hath God ordained, that those that preach the Go∣spel, should live of the Gospel; and the name hath only grown igno∣minious, 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 Tra∣ctates of the Ministery are inti∣tuled De Sacerdotio.

And the Apostle makes it on∣ly a change of the Priesthood, (Hebr. 7. 12.) not a nulling of it, upon which change of a ministra∣tion, none presumed of them∣selves to officiate without an Or∣dination; Iohn Baptist who was the preparative voice of the Go∣spel was ordained to it, and his

disciples were set apart by him; our Saviour did the like in or∣daining first Twelve for preach∣ing and baptizing, and then 72 after them, when one of the twelve was lost, no other step∣ped into his place without a so∣lemne choice of him; Paul and Barnabas, Acts 14. 23. whereso∣ever they came and converted any nation, were carefull of or∣daining Successors. Saint Paul, as his last, gives that charge to Timo∣thy 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 succes∣sively.

So that for such as would have no such office of a Ministe∣ry by ordination, but all men left to themselves to officiate at their

pleasure, we may say with the A∣postle (1 Cor. 11. 16.) We have had no such custome, neither the Chur∣ches of God, (or as Eliphaz to Iob 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 Is∣raelites would have a King as all other nations; These are upon the contrary singularity. 'Tis true, the New Ierusalem (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 pre∣sent government by the Scepter of his word, and Seale of Sacra∣ments, and then God shall be all in all, but till then, a setled Mi∣nistery must be continued.

Secondly, if no successive or∣dained [ 2] Ministery, why doth Saint Paul spend so much time in ex∣horting to a future provision for them. (1 Cor. 9. Gal. 6. 6. 1 Tim. 5. 17.) can we think it was on∣ly for himself, and such then li∣ving, who expected Martyrdome weekly; why such large directi∣ons for the qualification of such, as were to be ordained by his Suc∣cessors, in his Epistles to Timothy, and Titus, surely it was written for our instruction now.

Thirdly, consider what con∣clusion [ 3] 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

persons are appointed to make it their study and sabour, fo when gaps are thus opened for any per∣son, may not Iesuits and such lik Agents creep in under other forms, and privily bring in dam∣nable 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 mainte∣nance, as indeed one must fol∣low the other; for if there be no need of a setled ordained Mi∣nistery, 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 chil∣dren shall be taught of the Lord, he may be satisfied by this double Answer.

1. It was fulfilled in that time of our Lord and Saviour, teach∣ing them immediately by himself, which he expounds accordingly; (Iohn 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 Ierem. 3. 15. I will give you Pa∣stors after my own heart, that shall feed you with knowledge and un∣derstanding, &c. fulfilled under the Gospel. And we grant, that though the proposal of the do∣ctrine 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

(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. Vse 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 mini∣ster, is implyed the measure of it; agreeing with that of Saint Pauls injunction, 1 Cor. 16. 2. Let eve∣ry 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 gi∣ving

them to the poor, is cal∣led a ministring to the Saints. See 2 Cor. 8. 4. cap. 9. 1. and sti∣led 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 tem∣porall 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, clo∣thing, relieving of the sick, &c. ac∣cording as they are distinctly re∣membred 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 consi∣derations, the place appears to

to be farre off from any applica∣tion 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 limitati∣on, 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 teach∣ers, are all interpreters? 'tis an ar∣gument 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 per∣sons think themselves so now; Saint Paul bids Timothy give him∣self wholly to it: i. e. to medi∣tation,

study, 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,* 1.7 & the Bishops & Dea∣cons, are there not some said to be over the* 1.8 Thessalonians in the Lord, and preaching & admonishing cal∣led

in special, their work, as appro∣priated 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 ob∣servation of the several steps of our declinings, or defections of later yeares; First, we were of∣fended at some titles of the Mi∣nistery, then at the office it selfe; First, at such a Ministery so or∣dained, then at the ordaining of any Ministery at all. First, the

solemn Assemblies in publick were forsaken, and a retreat made into corners, then the Preachers them∣selves slighted, called by Solo∣mon the Masters of Assemblies: First, a ceremony in baptizing of Infants scrupled at, then the Bap∣tisme of Infants themselves; nay, the Sacrament of Baptisme by wa∣ter, 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 Ordinan∣ces, & without any ordained Mini∣stry to administer each, as indeed the one must follow the other.

This is the train laid to blow us up, what Iacob said after Io∣seph was lost, and Benjamin must go too; All these things are against me, may be our applica∣tion

for 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 him∣self, when the Prophet told him, what evill he should be the Au∣thour 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;

but 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 sup∣port 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.

Now the second observation [ 2] is, that Ordination is not onely an internal Call of God, but an ex∣ternal of man; for so 'tis deno∣minated 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

true believer, but there must be the hands of men in the designati∣on of him in his name also. The first was wont to be asked, the per∣son ordained,* 1.9 viz. Whether in his heart or conscience, he found himself truly called to the Ministry, accord∣ing to the will of our Lord Iesus Christ. This perswasion of his gave a capacity, but the autho∣rity actually conferred on him, was by the imposition of hands, Ability and faithfulnesse were the qualifications, but the com∣mission to officiate, was transfer∣red 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

should be asked, What is here meant by the gift, I conceive there is no necessity of under∣standing it, either of gifts of abi∣lity, or saving gifts of the Spirit; for as the former doubtlesse were found in Timothy before his ordi∣nation, 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 [ 1] those 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 autho∣rity given him for the officiating, and exercising these abilities, and transferring of it unto others: And in this sence I grant gifted

men may preach, and perform other ministerial acts, i. e. who with the internall have received this externall power and authori∣ty also, according to Christs ordi∣nance through imposition of hands.

Indeed the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of∣ten taken for internall abilities, and 'tis not improbable, but at the solemn meeting of the Church of God, both Ministery and peo∣ple, 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 pre∣valent for that end; and that the receiving accordingly of ordina∣tion, might be so far operative, as to be a confirmation of the par∣ty the more, against errors and heresies, in the execution of it;

The falling into which may possi∣bly be the judgement of God up∣on 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 a∣bound, our Saviour gave his A∣postles not only an inward call by his Spirit, but an open verball call before the people; Saint Ste∣phen, a man full of Faith and the Holy Ghost, yet presumed not to officiate, till he had imposition of

hands from them; Beware of ma∣king your selves Ministers, our Saviour did not make himself a Priest (Heb. 5. 5.) 'tis the blot layed on Iezabell, that she made her selfe a Prophetesse, Reve∣lat. 2. 20.

'Tis frequent to hear an ordai∣ned Minister called Antichri∣stian, but consider who deserves that Title, whether those that observe the rule of Christ, and tread in the paths of the Apo∣stles, or such, who, without any president in Scripture, or in pri∣mitive 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

as cannot answer to that question By what authority dost thou these things, and who gave thee this au∣thority?

One objection common in the mouthes of men is,* 1.10 Why do you stand so much upon a ceremony, as laying on of hands is?

First,* 1.11 that which the Apostle calls•• a Principle and a Fundamen∣tall, 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 suc∣ceeded him.

2. 'Tis a most honourable ce∣remony used upon other occa∣sions, Iacob in blessing of Ephra∣im, and Manasses, Moses in con∣stitution of Ioshua, Na••mans ex∣pectation

of 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 spe∣ciall work designed unto, as others by way of benediction and confirmation.

[ 3] 3. 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. Circnmcision was a carnall ordi∣nance, 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 im∣pression

affixed to the pattent, is of great consequence to the par∣ty, the like application may be made to imposition of hands, the Seal of Ordination.

But suppose laying on of hands be granted as we have said,* 1.12 the question yet remains, By whose hands?

Answ.* 1.13 Doubtlesse not by the peoples, for it doth not stand with reason, that any can trans∣ferre 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 for∣mer (and ancient) custome, that they were asked if they knew of any impediment or crime,* 1.14 for which the party ought not be received into this holy Ministry, and desi∣red to declare it; and upon the ob∣jecting of any, the Bishop was to

surcease, 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 there∣fore they had power in constitute∣ing 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 Embassa∣dours, not theirs, neither do ye ••ind any power this way de∣rived 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

meant 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 peo∣ple laid their hands on the Levits, is not meant in their consecrati∣on, but dedication, or the dona∣tion 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.

For that of Matthias his ele∣ction before the people,* 1.15 to be an Apostle (Acts 1. 16.) alleadged by some for the power of people in Ordination.

1.* 1.16 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 Mini∣ster 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 acti∣ons in ••etting two apart in casting the lots, prayer, &c. were the Apostles.

[ 2] Secondly, This election here to the Apostleship, was neither the peoples, nor Apostles, but

Gods by a divine suffrage, expres∣sed by lot according to the pray∣er of the Apostles to God for it, and so it makes nothing for the peoples act in ordination: and so much for the first Questi∣on, Whose hands must be im∣posed?

2.* 1.17 What if the ordainers, being of the Ministry, be found not to have ••een of clean hands themselves, i. e. of evill lives, is their ordina∣tion good?

I answer,* 1.18 Yes; For 'tis not a perso∣nal 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 erro∣neous and Antichristian: though himself may be so; his act is good in Law: how bad soever he is in

matter of Religion, & so the act of Ordination being an act of office is not nulled, or voided by perso∣nal defilements; It was the er∣rour 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.

But there is one objection more to be answered,* 1.19 frequently in the mouthes of men, viz. Your Orders were derived from Rome, and therefore Antichristian.

1.* 1.20 Observe what contrary in∣ferences are against us; The Pa∣pists say we have no lawful Mi∣nistery, 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.

Secondly, If they mean of our [ 2] receiving it from thence, imme∣diately after the Apostles time, (which the ancientest of the Brit∣tish Writers extant do not grant, but averre, that we received it from such as came from Ierusa∣lem hither even in Tiberius his time) it is no disparagement to us,* 1.21 for it was then a famous Church; see Saint Pauls Epistle to it, as Ignatius after him. But if they mean since the corrupti∣on and Apostasy of it, we may distinguish between from and through, as between the Foun∣tain 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

in the furnace, when they came out there, was not so much as the smell of fire found upon them.

[ 3] 3. If they mean of Austine the Monke sent from Rome in Gre∣gory 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 destroy∣ers of, as Gildas tells us, so that in that, or the former, sense, the ob∣jection is not worth the an∣swering.

[ 4] But fourthly, I suppose they mean of later Centuries, when that

complaint of the Proph••et con∣cerning Ierusalem, might be ap∣pliable to Rome. How is that faith∣ful City become a harlot? it was full of judgement, righteousnesse lodge∣ed in her; but now murderers, &c. i. e. Since the Bishop of Rome be∣came corrupt in doctrine and worship.

For this, first we thus answer. While we were under the ty∣ranny of the Bishop of Rome, it doth not appear that he ordinari∣ly 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 ac∣count the ordination or consecra∣tion to be derived from such as gave imposition of hands, not from

the 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 or∣dination or consecration was de∣duced 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 Man∣date. Now this being all which was usurped by the Bishop of Rome, in relation to the conse∣crations of our Bishops in Eng∣land, when we were under the Tyranny of the Papacy, there is as little force for our deriving our ordination from him also. And if

those Bishops of Sidon, which (as Arch-Deacon* 1.22 Mason tells us) assisted in the first consecration in Hen. 8. as in Edward the sixth's time, were not meerly Ti∣tular, but had their consecration from the Greek Church, which is altogether a stranger to the See of Rome; it would take off some∣what from the pretence of a totall derivation from thence.

But still it may be objected,* 1.23 that we have at least received our Or∣dination from such as professed the Religion of Rome.

First,* 1.24 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

Popish Religion before that time. 'Tis true, most of those poysonous errours were sowen up and down the world before, but not collect∣ed fully into a body; and so own∣ed 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 Fundamen∣talls of Christian Religion, their ordination may be valid: those like some part of the barke of the tree uncut, may convey

the 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 defi∣led, may be applicable to the Church of Rome, and if so, why may we not receive through them, what was of Christs remain∣ing in them, without being defi∣led with that corrupt part which is their own? why may not there be in this a separation of the preci∣cious 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 Ec∣clesia contaminata recessit, ut ad

pristinam, puram, Apostolicam, Ro∣manam accedere posset. We for∣sook 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 survi∣ved 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

impression is alike valid, if af∣fixed by order to the deed; Pa∣rents in generation convey to the child what is essentiall to hu∣mane 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 ap∣plication may be made, to the transferring of ordination in such a wounded, diseased, Apostati∣zed Church, as the Roman now is, and by such corrupted persons in life and doctrine, continuing in it; so they do observe the* 1.25 es∣sentials in ordination;* 1.26 other su∣perstructures or corruption in the ordainers, doth not null it, either to the persons themselves, or successors; which might be further manifested by the p••a∣ctice

of the Church in all ages.

[ 1] 1. That Ministration under the Law, (the Priests of which the Jewish Writers say, were conse∣crated by laying on of hands) had as much cause to stand upon suc∣cession 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 que∣stioned; Though the Priesthood ran through much filth, yet re∣taining the essentialls of the Jew∣ish 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

by fire, unto their Idols, yet by re∣taining 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 cau∣sing them to pass through the fire, etc.

[ 2] 2. In our Saviour Christs time, there was as bad a successi∣on as ever; in the Priests, Pha∣rises, Scribes, Sadduces, &c. yet as he permitted their admini∣string of some rites for himselfe; whether of circumcision, or the offering made for him in the Tem∣ple, at the purification, after the custome of the Law, in his infan∣cy, so at his manifestation about 30 yeares after, he sends those that were healed by him to the Priests, to offer what Moses com∣manded; ye see he did not deter∣mine

against the office for the personal defilements of their Pre∣decessors, or themselves.

[ 3] 3. Nay, under the Gospel, a∣bout four hundred years after our Saviour Christ, was not the world so over-run with Arrians, that it groaned under it? (as St. Ierom saith,) when they had the com∣mands of the Pulpits, ordaining of Preachers, children were bap∣tized by them, men put to re∣ceive the communion of them; as Hilary and Basil say, the Or∣thodox were hatched under the wings of the Arrian Priests; yet upon a reformation, and the re∣nouncing of that heresie, we read not of any rejecting of the succee∣ding Ministers, because they were derived through such hands, which I conceive to have been as bad as the Bishop of Rome, and

his followers. The Church then was so wise as to consider, a jewel looseth not his vertue by being delivered by a foul hand, so nei∣ther is the treasure of the Mini∣stry to be despised, because it hath passed through some pollu∣luted vessels to us, which is appli∣able for the saving harmlesse our ordination, though transmitted through the Popish defilements of some persons; so much in vindica∣ting 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 here∣after so unworthy, as to blurre that Ministery, with being An∣tichristian, by whom ye have received the knowledge of Christ;

both 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 lear∣nedly, and fully against them, who have applyed, that in the

2 Epist of the Thessalonians, con∣cerning the man of sin, and that of Babylon in 17. Revel. to the Pa∣pacy, as Bishop Downham, Abbot, Iewell, and the late eminent Pri∣mate, 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 Ioab (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 Ab∣solon

to Hushay, Is this thy kind∣nesse 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, onely de∣spised at home as the off-scour∣ing of the world; what a prepara∣tive this is, to the expectation of the Papists, an able learned, or∣dained Ministery, having been hitherto the stop to the introdu∣ction of ignorance and supersti∣tion, which if removed, might

flow in the more easily, which God in his mercy prevent.

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

Notes

• * 1.1

  Object.
• * 1.2

  Answ.
• a 1.3

  Answ. to Rhemist. Com∣ment. on N. T upon this place.
• * 1.4

  Magnopere cu∣randum est ut id teneamus, quod ubique, quod semper, quod ab omnibus creditum est, hoc est enim verè & propriè Catholicum. contr. haeresin. cap. 3.
• a 1.5

  Initialis doctrina de mi∣nisterio Eccle∣siae quia tum ordinabantur per impositio∣nem manuum.
• * 1.6

  Totum munus Prophericum, &c.
• * 1.7

  Phil. 1. 1.
• * 1.8

  1 Ep. ••. 12.
• * 1.9

  Book of Ordi∣nation.
• * 1.10

  Object.
• * 1.11

  Answ.
• * 1.12

  Object.
• * 1.13

  Answ.
• * 1.14

  Book of Ordi∣nation.
• * 1.15

  Object.
• * 1.16

  Answ. 1.
• * 1.17

  2 Quest.
• * 1.18

  Answ.
• * 1.19

  Object.
• * 1.20

  Answ. 1.
• * 1.21

  Gildas.
• * 1.22

  De Minister. Anglican.
• * 1.23

  Object▪
• * 1.24

  Answ.
• * 1.25

  See Bishop Bedels letter to Wadsworth, p. 157.
• * 1.26

  My defence for your Mi∣nistry is, that the forme, Receive the H••ly Ghost; whose sins ye remit, are remitted: doth suciffi∣ently compre∣hend the au∣thority, &c,