OBSERVATIONS UPON THE ORDINANCE OF THE LORDS and COMMONS AT WESTMINSTER. After advice had with their Assembly of DIVINES, for the Ordination of Ministers pro Tempore, according to their DIRECTORY for ORDINATION, and Rules for Examination therein expressed. Die Mercurij. 2. Octob. 1644. The Priesthood being changed, there is made of necessity a change also of the Law, Heb. 7.12. Si qui cum Episcopo non sint, in Ecclesiâ non sunt. Cypr. Epist. 69. n. 31. OXFORD, Printed by Leonard Lichfield, Printer to the University. 1645. OBSERVATIONS UPON THE ORDINANCE, etc. 2. Octob. 1644. 1. I Will not quarrel with the Ordinance or Authors thereof, because it ariseth from them, who have neither skill nor authority to provide for Ordination. This were something an high charge. And yet Ordination is confessed a Ord. p. 2. to be a spiritual act, which may only be performed by spiritual persons. It ought therefore to be provided for by spiritual Persons. Whereas this Ordinance goes backward: it is sent from the Lords and Commons to the Assembly of Divines; not to be devised, or framed by them, but to take care of the Printing thereof. That's all they have to do in the publishing of this Ordinance: Witness H. Elsing. It seems, they are esteemed fit men to oversee the Press. 2. Whereas b Cod. Afric. Can. 103. Public Prayers, and Forms of Ordination, had wont to be collected and Ordered by Divines, indeed, by Bishops assembled in a Synod, or free Council; though afterwards confirmed and authorized by Princes and Acts of State, for the quiet performance of the same, and full conformity thereto. 3. Thus was it in the days of K. Edward the sixth, of Q. Elizabeth, and K. james. Indeed were not Corporal and penal Laws made, which are not in the power of the Church, some light Spirits, and unquiet dispositions would dissolve the bonds of unity, and subvert the frame of uniformity, while they like of nothing, but what is suitable to their own giddy brains and distempered fancies; nor of that long. 4. This Ordinance of the Lords and Commons, is no long lived Ordinance; it is not like c Dan. 68 the Laws of the Medes and Persians, lasting and unalterable; it is but pro tempore, for the time of their Sovereignty. And the tide, with God's blessing, may turn before October next. If not, d Provided, that this Ordinance shall stand in force for twelve Months, and no longer. Ord p 15. Ordination, we see, is with them as changeable as an Ordinance, And this manifests, that this their Ordination is no divine Institution. 5. But this Ordinance was made after advice had with the Assembly of Divines. The Advice is theirs, the Ordinance yours. They are the Councillors to advise, but ye the State, that Ordains and enacts. Whereas they ought not e 25 H●n. VIII. c. 19 by the Laws of this Kingdom to have met in any such Assembly, without the King's summons: f Ib. neither ought any Ordinance at all to be made without His Royal assent. g 1. Elis c. 1. All such Spiritual and Ecclesiastical jurisdiction is annexed to the Crown of this Realm; and to no other. And h 1. Elis. c. 2. the King, by the advice of the Metropolitan of this Realm, or of His Commissioners for causes Ecclesiastical, may Ordain, or publish Rites and Ceremonies. But I read of no other, that have Legal power in this Realm of England, without the King's Commission to do thus. 6. But you take advice with the Assembly of Divines, your Commissioners. An Assembly of Divines? so you call it. But is it so? consists it only of Divines? It seems so by the title of your Ordinance: but how then come i Ordin. Jun. 12. 1643 p. 2. the Earls of Northumberland, and Manchester, Viscount Sea and Seal, Francis Rows, Sir Henry Vane, and John White, into the Assembly? Are these Divines? Statesmen, and Lawyers, and Swordmen, Lords and Knights, all Divines. I perceive then, we may have Lord-Divines, though not Lord-Bishops. Statesmen may meddle with Divinity; though not Divines with the State? Now I have lived to see k 1. Sam. 19.23. Saul among the Prophets; l Act. 2.17. your Sons and Daughters of all Professions, Prophecy, or Dream Dreams, some upon Wool packs, others in Pulpits or Tubs; no matter where, so it be for the good of the State. 7. Here then must needs be an advised, a Divine Ordinance. But though it be made after advice, ye tell us not, that it was made according to their Divine advice. If it be, I hope some of them will be able to justify it, by the Laws both of God and this Realm. But the plain truth is, this project was resolved upon, before any advice had with them. This will clearly appear, if we cast an eye back upon An Ordinance for the calling of an Assembly of Learned Divines. Iun●● 12. 1643. 8. Wherein first, before discussing of the question by your Learned Divines, ye m Ord. june 12. 1643. p. 1. declare and resolve (first declare, and then resolve; note that) that the present Church-government, by Arch-Bishops, Bishops, etc. is evil, and justly offensive and burdensome to the Kingdom, a great impediment to Reformation and growth of Religion, and very prejudicial to the State and Government of this Kingdom: and that therefore you are resolved, that the same shall be taken away. And in the Solemn League and Covenant, ye vow the extirpation thereof. 9 So the Assembly have their Lesson before hand, Episcopal Government must down; it may not be admitted into consideration, be the Assembly never so desirous. It is Declared and Resolved by their infallible Masters, that it is evil, and n View of the Covenant. p. 34. the View of the Covenant calls it Antichristian. Justly offensive it is to the Kingdom, and very prejudicial to the state; and so are the King's Revenues, and divers Noble men's, and gentlemen's goods and Lands; you have therefore taken them away, and some of them ye have given, some sold away. Indeed the Bishop's Lands are justly offensive, and their government prejudicial to the State, ye stand in. For had they followed St Paul's directions, 2. Tim. 3.4, 5. I know in what state ye had been long since. In truth had not their Lands been evil in your eye, the Government would never have been offensive. This Kingdom hath flourished more years with this Government, than it can days with your unvoted, undevised platform. What a furtherance it hath been to Reformation and growth of Religion, the Enemies to the Catholic Religion have been sensible, and the most eminent men in the Reformed Churches bore us witness. I shall name one yet living, who will not, I presume revoke, or retract, what he hath written. Peter Moulin is the man; and his words are these. o Pet. Molin. ad Episc. Winton. Ep. 3. §. Hic mihi. Scio instaurationem Ecclesiae Anglicanae, & eversionem Papismi, post Deum & Reges, deberipraecipue, EPISCOPORUM DOCTRINAE ET INDUSTRIAE. I know (saith he) that the Reformation of the Church of England, and the subversion of Popery, next after God and the Sovereigns of this Kingdom, are chief due to the LEARNING AND INDUSTRY OF THEIR BISHOPS. 10. Let other men be of what opinion they please, ye are resolved, down they shall. p Ordin. june. 12. 1643. p. 1. For the settling therefore of a NEW GOVERNMENT, and for the vindicating and clearing of the Doctrine of the Church of England, from all false calumnies and aspersions it is thought fit and necessary to call an Assembly of Learned, Godly, and Judicious Divines, to consult and advise with. q Ib. p. 2. The first of these is, Algernon Earl of Northumberland, and with him nine Lords, and twenty Knights and Burgesses. After these come in the rest of the Learned Divines, called Ministers. 11. And that ye may be sure to have the whole work go forward, according to your own hearts desire, you order very warily and discreetly, that r Ib. p. 4. such other Person and Persons, as shall be nominated and appointed by both Houses of Parliament, shall meet and assemble, for the purposes before mentioned. And if you like them not, you will air them, and s Ib. from time to time remove them from place to place. And if that will not qualify their heat, and pull down their stubborn stomaches, then t Ib. shall they be dissolved in such manner, as by both Houses of Parliament shall be directed. Complain no longer, that Trent was no free Council, declaim not against their shifts and devices; yourselves have outstripped them; for never men made surer work. 12. Well, meet they shall, and that they may answer the expectation of Men and Angels, u Ib. the said Persons, being at least of the number of Forty, shall have power and authority. To do what? even to confer and Treat amongst themselves of such matters and things touching and concerning the Liturgy, Discipline, and Government of the Church of England. A large Commission indeed. 13. Observe, I pray you; Forty of these may confer and Treat. Forty; whereof there are Ten Lords, Twenty Members of the House of Commons, and to these they may add such other Persons, for number and affection, as it shall please both Houses to nominate and appoint. So there may be Ten Divines, or no Divines in the Assembly, as it shall please the Houses. And yet it shall be called an Assembly of Divines, because ye have Voted them to be so. But they must no further * Ib. p. 5. advise, or deliver their opinions, then shall be required by both or either of the Houses. Neither may they meddle with these, or any other things, but x Ib. as they shall be proposed unto them by one or both Houses. But how if the Houses will not propose? Then must these be mute. Neither may they y Ib. divulge by Printing, Writing, or otherwise, their opinions and advices, without the consent of both, or either House of Parliament. What are these then but journeymen to the Houses? z Ib. If any difference in opinion arise among these Divines, it is to be represented to one, or both of the Houses; and from thence they shall receive such directions, as shall be requisite. The Houses than are to moderate and determine, the Assembly only to Treat and Advise. Thus I have briefly presented unto you, the full Power and Authority of the Assembly. 14. Well, advised, it seems, they have, and an Ordinance for Ordination you have given us: but you tell us not, that this Ordinance is framed according to their advice, but according to the Directory for Ordination, and Rules for Examination, therein expressed. These words caused me heretofore to dream of a more full Directory. But I see by your Directory for public Prayers, that we are like to have no other, a Ord. p. 15. till the Twelve Months be over; for so long this Ordinance stands in force, and no longer. So say you; and so say I, by God's grace. Thus fare I have gone with your Title Page: and now I shall make bold with the frame of your Ordinance, and see upon what Foundation it is settled. 15. The old Crambe, is laid for the Corner stone. But if this totter and fail, farewell frame, the Directory and Ordinance are at an end, they will hardly hold out the Twelve Months they were provided for. And they end October the second next ensuing. You follow your grand Champion Mounseir Smectymnuns; and by him you are misled. He says, that b Smect. Answ. p. 21. & 26. the word Presbyter, and the word Bishop, do in the Scriptures signify one and the same Function; and c Ord. p. 1. you justify it. As if the difference were about a bare Title, or Word, and not about an Order, or Function of the highest moment in spirituals. Which failing, the two other Orders, and both the Sacraments will suddenly sink. As shall, with God's blessing, be fully manifested, when it shall please him to afford us a Press and Paper. 16. In the mean space, I could tell you of the Bishop of Norwich, and some others, that have often foiled your Champion, and send you to review their Works. But I shall not boast of other men's strength, nor rely upon their Weapons, though they be keen enough for that purpose. I shall join with you upon a shorter issue. Briefly then thus. 17. I yield it to be true, setting by the Postscripts to Timothy and Titus, that the word Presbyter, and the word Bishop, do in Scripture intent and signify one and the same Function. And yet these your inferences are most false; namely first, that d Ib. the Title of Bishop, hath been by corrupt custom appropriated to one. 2. That e Ib. p. 2. this Title hath been by him assumed, as in other things, so in Ordination. 3. That f Ib. this Ordination is performed by him (the Bishop being) a Presbyter. 4. That g Ib. Presbyters so ordained may ordain other Presbyters. 5. That h Ib. Ordination by preaching Presbyters, is an Ordinance of Christ. These are your own Propositions; and with these, by God's grace, I shall deal severally, as they lie in your own words. The first Proposition. The Title of Bishop hath been by corrupt custom appropriated to one. 18. THis Proposition is false; it was no corrupt custom, but uncorrupt discretion, that appropriated the Title of Bishop to one, in every several Diocese. It was done by those, who detested corruption with a perfect hatred. But this Title was not so appropriated to one, as to his person, that might be laid down at the years end, as the Title of Major in a Corporation; but it was appropriated to his Office or Order; and not given him, till he were of a several Order from Presbyter; which Order and Title can never be laid aside, or taken from him. 19 Give me leave therefore to tell you, that the state of the question is mistaken by too many. For it is not, whether the word Bishop and the word Presbyter do in Scriptures signify one and the same Function? not yet, whether a Bishop and a Presbyter be of one and the same Order in Scripture? But the question rightly stated, is this; Whether there be an Order in Scripture distinct from the Order of Presbyter, and Superior to that Order? 20. To quarrel about names and words had not wont to be the custom of the Church of Christ: for plain it is, that we speak not always, as the Scripture speaks. The Scripture calls i Sacramentum hoc magnum e●●. So S. Hierom reads, Eph. 5.32. Matrimony a Sacrament; if we believe S, Hierom & the Latin Fathers, from whom we borrow the word Sacrament; and yet we call it not so. The Scripture never calls Baptism, or the Lord's Supper, a Sacrament, and yet we call them both so, and custom hath appropriated that name to them; and yet no corrupt custom, I hope. The reason is, because we define a Sacrament to be, an outward and visible sign, of an inward and spiritual grace, given unto us, ordained by Christ himself, 〈◊〉 … ron. in 〈…〉. 7. as a means whereby we receive the same, and a pledge to assure us thereof. Now Baptism and the Lords Supper make good this definition, which Matrimovy doth not. 21. Neither doth the same word in Scripture signify alwares the same Office and Order; no, not in the same place and verse. If question be made, whether there were but one Highpriest at one time in the jewish Church; we answer positively, but one. That is, but one strictly, and properly so called. And yet we find many High-Priests at the same time. S. Mar. 14.1. S. Luc. 22.2. S. joh. 11.47. But we say not, that all these were High-Priests strictly and properly so called, not Pontifices simpliciter, but secundum quid, in respect of their brethren, who were under their charge. And these are called the chief or principal Fathers of the Priests. 1. Chron. 24.6. & 31. 22. Not in the same place and verse. For S. Mat. 26.3. we find many High-Priests, and one Highpriest. Many High-Priests assemble together unto the Palace of Caiphas the High Priest. k S. Mat. 26.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And yet but one of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly the Highpriest; l Heb. 9.7. no other but he, but that one, might go into the Sancta Sanctorum, the holiest of all. m Num. 8. ●. Lyra in Num. 8.5. None of them, but he only, could Ordain or Consecrate a Priest: and n 1. Chron. 24.18. none of them, but he, had jurisdiction over all the Sons of Levi. 23. Thus we find one Bishop and many Bishops in Asia and Crect. Titus is the Bishop of Crect, and yet in that City there were many Bishops. For he that is called a Presbyter, v. 5. is called a Bishop. v. 7. Thus was it in Asia. But the title of Bishop, even in those times was appropriated to Timothy and Titus, as is evident in the Postscripts to those Epistles, wherein the former is called Bishop of the Asians, and Titus Bishop of the Cretians. These are they, that were truly and properly named Bishops of those Churches. In Scripture we find them termed so; it cannot be denied. Beza is my witness, who met with no Manuscript, without these Postscripts. And, I hope, Beza is no abettor of corruptions in Scripture. 24. Timothy and Titus were ordained by St Paul; and by him, for aught any man can say, they were called Bishops. I am certain, they are called so by the Spirit of God; or Beza hath abused us. And these, that are thus called so in those places, were for their time, the only Bishops of those Churches. These had jurisdiction spiritual over all Persons in those several Churches; not only over Laymen and Deacons, but over the Presbyter-Bishops also; even to convent, censure, silence, and to cast them out of the Church. These Bishops also had the right and power of Ordination, which the Presbyter Bishops never had. 25. What? were they in those times distinguished only by right and power, and not by titles? No such matter. Those whom we now call Bishops, were at the first named Apostles. But those, whom we now call Presbyters, or Priests, were then indifferently styled Bishops or Presbyters. If I prove not this, I deserve blame: but if I shall make this Assertion good, I shall do the truth and you service; and I hope, ye will do the truth, and yourselves that honour, as to lay the censure, where the fault is, even upon those, that have misled you. 26. My first witness shall be Theodoret; who certifies us, that o Theodorer. in Philip. 1.1. while St Paul's Epistles were writing, the same Persons were called both Presbyters and Bishops; but those, who are now named BISHOPS, were then called APOSTLES. But in process of time, the Title of APOSTLE was left to those, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, APOSTLES properly and truly so called. And the name of BISHOP was appropriated to those, who heretofore were called APOSTLES. With Theodoret accords St Hierome, who testifies, that p Hieron. in Gal. 1.19. The Apostles ordained Apostles. Calvin saith as much upon 1. Cor. 4.9. So here are more Apostles than twelve, or thirteen. 27. Would you know, who are the Apostles, that these speak of? The Scriptures tell us of q Gal. 1.19. St James, of r Philip. 2.25. Epaphroditus, an s 1. Cor. 49. Apollo; who in their several places are expressly galled Apostles. Witness the Greek Text, the original Lancuage of those Epistles. And St Hierome justifies, that t Hieron. C●tal c. 4. this St James was Bishop of Jerusalem; but none of the Twelve, as too many ignorantly conceive; but u Hieron. in Es. 17. decimus tertius Apostolorum, the thirteenth Apostle. None of those, that were immediately ordained by Christ himself; he was * Hieron. in Catal. c. 4. ab ipsis Apostolis ordainatus, ordained by the Apostles suddenly after our Saviour's Passion. x Theodoret. in Phillip 2: 25. Epaphroditus likewise was Bishop of Philippi, and y Hieron. in Tit. 3. ●3 Apollo, Bishop of Corinth. Apostles in Scripture Language, but Bishops in the Church Language. None of these were ordained by our Saviour, but by his Apostles; yet z Walo Messal. p. 43.44.244. these were of the same Order and Power with their Ordainers, and clearly of a different Order from Presbyters. You shall hear, what your dear friend Wale Messalinus speaks. a Apostolorum tempore Apostolos ipsos veros juisse Ecclesiarum Episcopos. Episcopos autem. qui tunc sic nominabantur, in Presbyterorum ordine stetisse, quales nunc Episcopis subditi sunt. Walo Messal. p. 355. In the time of the Apostles, the APOSTLES themselves were the TRUE BISHOPS of those Churches. But they, who in those times were called BISHOPS, were of the same Order with PRESBYTERS, such as now are SUBJECT TO BISHOPS. This he confesseth to be the common opinion of the Greek Fathers: and surely they were as well skilled in Scriptures and Church History, as any Elders in your divine Assembly. 28. The reason, why the Church of God so universally altered this Title of Apostle into Bishop, is given by Theodoret; and this it is. b Theodoret. in 1. Tim. 3.1. That the name APOSTLE might be reserved to those, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, APOSTLES verily and indeed, to those, that were ordained by Christ himself. Well, the end of this appropriation was, that the Church might settle and continue that necessary distinction between the Apostles ordained by Christ, the Apostles ordained by man, and Presbyters. 29. If this distinction had not been settled in time, how should we have been able to know an Apostle properly so called from an Apostle improperly so called? What a strange confusion would have overspread the face of the Church, if Epaphroditus, Timothy, and Titus, had still been called Apostles; c Ib. as Theodoret justifies, they were in the Primitive times. If all of that Order had retained the same Title, how should we have been able to distinguish Saint Peter from Peter the Apostle of Alexandria; St Paul from Paul the Apostle of Antioch; and St John from John of Jerusalem? Thus we should have had not only d 2. Cor. 11.13. false Apostles, but Heretical and Atheistical Apostles; which would have brought that Holy and Reverend name into contempt. How should we have known by whom the Canonical Epistles had been written? For the Titles run thus; The Epistle of Paul the Apostle; The Epistle of Peter the Apostle; of John the Apostle, etc. So than if this distinction had not been provided, corruption upon corruption must have followed: for Epistles have been written by more Paul's then one, and those Paul's, Apostles too. 30. The distinction than was necessary; and though the Title were altered, the Order was not, nor yet the Office. The Fathers conceived not, that they offered the least affront or derogation to St James, in calling him Bishop, whom the Scripture had honoured with the Title of Apostle. If they had deemed so, either they would not have given him that appellation, or they would never have called his Episcopacy, e Rusin. histi l. 2. c. 1. Primatûs gloriam, the glory of the Primacy, and f Euseb. hist. l. 2. c. 1. an honour of no mean esteem. Neither had Timothy and Titus the less honour or power, because they were called Bishops. What the Apostles could do, which was of ordinary Jurisdiction and power, and necessary for the preservation of the Church, that could they. Walo Messalinus, shows much ingenuity in this acknowledgement. g Walo Messal. p. 62. EPISCOPI SUMMUM in Ecclesiastico ordine GRADUM obtinent, ut olim tennere, qui APOSTOLI vocabantur. BISHOPS hold the CHIEF DEGREE in the Ecclesiastical order, as heretofore they did, who were called APOSTLES. But Apostles and Presbyters were never reckoned to be of the same Order. The distinction is plain, Act. 15.6.23. Where it is said, that h Act. 15.6. The Apostles and Presbyters came together to consider of this matter. And, i Ib. v. 23. The Apostles and Presbyters send greeting. This is readily acknowledged by St Hierome and Walo Messalinus; as is manifested, §. 71. 31. Agreed upon it is, that Apostles and Presbyters are not the same: if then Bishops properly and strictly so called, be of the same Order with the Apostles, it follows necessarily, that our Bishops and Presbyters are not of one and the same Order or Function. Neither hath corrupt custom, but Scripture itself made this distinction. The second Proposition. That the Title of Bishop hath been by him (by this one) assumed, as in other things, so in the matter of Ordination. 32. FIrst appropriated and ascribed, and then assumed. Not first assumed, and then appropriated. If then any fault be, fall it must upon the times, wherein that custom prevailed, or upon the Persons, that ascribed this Title to that one; not upon the Bishops; for they assumed it not; it was first appropriated to them, by your own confession. But it was appropriated and ascribed unto them in corrupt times; truly no less than 1600 years since, and assumed, or rather retained, to this day. And lawful it is for me to assume (as you please to speak) that, what ever it be, which hath, k See §. 23, 24. etc. upon so just grounds, been appropriated to me, as this Title was to the Order Apostolic. For it was done either by the Apostles themselves, or by their Orthodox Scholars. How can ye say then, that l Ordin. p. 2. it was not meet? 33. But before I pass further, I cannot but take notice, that you, who have so highly cried out upon Et Caetera, have slipped into the same error: for In other things, is neither better nor worse, but a plain etc. which ought to have been avoided by such wise men, as have condemned it with so much detestation. Secondly, you say, in the matter of Ordination. Herein had you consulted with your Assembly men, certainly you would have struck out matter; for the Greek, and our Reformed Churches use no matter, or element in Ordination. We use a Form of words, and Imposition of hands only: such Learned men cannot but know this. Matter was either ignorantly, or superfluously put in. 34. But why hath the Title of Bishop been assumed in Ordination? Does the Title Ordain? Is that sufficiem? a Phrase not easily construed; it needs a Commentary from some of your Divines. In the mean time I shall guess at your meaning, which I conceive to be this: He, to whom custom hath appropriated the title of Bishop, hath assumed Ordination to himself. This being your meaning, I shall make bold to say, that this assertion is not true. 35. The Bishops assumed not, they took not this power of Ordination to themselves; it was conferred upon them with their Orders. It is so innate, so inherent to that Order, which we now call Episcopacy, that no other Order may Ordain. Not Deacons; so you say: not Presbyters; so m Epiphan. haer. 75. Epiphanius, and n Hieron. ad Evagr. Ep. 85. S. Hierom; and with them all Antiquity. In the New Testament this power is only given to the Apostles, or Bishops, strictly so called; and executed by them only. It was given to the Apostles, in o S. Mat. 10.8. Gratis accepistis, gratis date, freely ye have received, freely give, so p Ambros. de dignit. Sacerdot. cap. 5. S. Ambrose, so q Hieron. in loc. S. Hierome, so r Apud Balsam p. 1085. Gennadius Patriarch of Constantinople, with the whole Synod of his Patriarchate, to Bishop Titus, Tit. 1.5. to Bishop Timothy, 1. Tim. 5.22. and to Bishop Epaphroditus, by Walo Messalinus confession. p. 58. 36. Practised it was only by Apostles, or Bishops properly so called: in Scripture, s Act. 14.23. by S. Paul and S. Barnabas, t 1. Tim. 5.22. by Timothy, and u Tit. 1.5. Titus. The * Hieron. Catal. c. 16. two former are known to be Apostles; the two latter are acknowledged by all antiquity to be Bishops strictly so called; which are the very same with Apostles. Though you will not believe me, I presume, ye will not mistrust Walo Messalinus his fidelity to your cause. His very words are these; x Walo Messal. p. 44. Titus & Timotheus Apostoli tunc nominabantur; & REVERA ERANT EPISCOPI, JURE EODEM ET ORDINE, quo hodiè habertur, qui Ecclesiam regunt, & Presbyteris praesunt. Titus and Tymothy were named APOSTLES, and IN VERY TRUTH WERE BISHOPS, BY THE SAME RIGHT, AND OF THE SAME ORDER, that these are at this day, who govern the Church, and have command over Presbyters. So your own dearest friend. 37. But there can be no surer Commentary of our Saviour's words, than the Apostles daily practice. And meet it is for us in these things to do as they did. And ought not Bishops to preserve, as much as in them lies, that power, which God in his word hath committed to them. y 1. Tim. 6.20. Depositum custodi, is a full command, and of a large extent: that charge which S. Paul hath committed to timothy's and every z Vincent. Lyrin. c. 27. Bishop's trust, is not to be waved on any hand; carefully preserved it must be. For doth not S. Paul charge Timothy to a 2. Tim. 3.14. continue in those things, which he hath both learned, and been assured of; and to b Ib. c. 4. v. 5. fulfil his Ministry; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own Ministry, c Ib. c. 1. v. 6. which was given unto him by the imposition of S. Paul's hands. Surely we ought to do so; and I hope, God will so enable our Bishops, that they shall discharge their duties, though it be with hazard of their lives. And a main part of their duty it is, to Ordain Presbyters and Deacons. For to them, and to them only, this power belongs; as shall be proved §. 51.52. The third Proposition. That Ordination performed by him (by the Bishop, being) a Presbyter joined with other Presbyters is, in your judgement, for substance valid, and not to be disclaimed by any, that have received it. 38. THe Bishops are so much beholding to you, as to acknowledge them to be Presbyters, and their Ordinations valid, notwithstanding their assume and encroachings. Ye, take order therefore, that d Ord. p. 13. a Presbyter so ordained shall be admitted to a charge, WITHOUT ANY NEW ORDINATION. 39 Notwithstanding this your Magisteriall definition, I must tell you, that this your Proposition is partly true, partly false. True, in that an Ordination performed by a Bishop, is valid. But false, that it is performed by him as a Presbyter. He ordains not as a presbyter, but as a Bishop; or if you will, is an Apostle Bishop. Not by virtue of the Order of Presbyter, but by virtue of his Episcopal or Apostolical Order. e Epiphan. haer. 75. Presbyterorum enim Ordo non est potens generare patres; for this Order, the Order of Presbyters, is not able to beget Fathers, or Presbyters, but Children for the Church. And so no validity in their Ordaining: as shall be more fully manifested in the Confutation of your next Proposition. 40. False like wise it is, That the Ordination is only so fare forth valid, as it is performed by a Bishop soyned with Presbyters. Bishops you pull down, as low as ye can; no Ordination good by a Bishop without assisting Presbyters; but a Minister is highly in your favour, he may, if you Authorise, Ordain alone: for do not you say, The Minister, that ordaineth? p. 13. But as you are out in affirming, that one, or many Presbyters may Ordain; so are you as wide from truth, in resolving, that a Bishop cannot Ordain without presbyters joined with him. For this is certain, that the assisting Presbyters are not of the essence of Ordination; for than were there no Ordination in the Greek Church, since therein Presbyters lay on no hands at all in Ordination. As f Pet. Arcud. de Concord. l. 6. c. 4. §. Igitur in. Petrus Aroudius manifests. Neither is there so much as mention made of Presbyters assisting, or laying on their hands by, or with, or near the Bishop's hands at Ordination, in all the Greek Canons, or the Euchologue; but only of the Bishop ordaining a Presbyter. They had an eye upon Scripture wherein they find S. Paul alone, and Titus alone, and Timothy alone, ordaining without assistants. Ye are careful to preserve the credit of some late reformed Churches beyond the Seas: give us leave to be tender of those many and famous Churches in the East, the first, the learned churches of the world; from whom we received the Scriptures, and (if the Learned be not mistaken) the best expositions thereof; even our Faith and Orders; though not immediately. 41. I must confess, that in the Latin Churches g Concil. Carthag. FOUR Can. 3. Presbyters at the Ordination of a Priest, and of a Priest only, laid on their hands by the Bishop's hand. But these were for attestation, not for Ordination. The African Fathers therefore, that enjoin this very Act of the Presbyters, ascribe Ordination wholly and only to the Bishop: as is to be seen Co●. Afric. Can. 31.55, 80 etc. A Bishop therefore may Ordain without the assistance of Presbyters, and the Ordination shall be good, though not Legal with us; because the Bishop may be justly questioned and censured, for transgressing the Canons of our Church. The fourth Proposition. Presbyters so ordained, being lawfully thereunto appointed and authorized, may ordain other Presbyters. 42. IT seems hereby, that Ordination is one thing, and lawful authorising another. That is, if I mistake not your meaning, when a Presbyter is ordained, he receives no such power, till he be afterwards lawfully authorized by you, or such as you are. And yet immediately after, ye make h Ord. p. 2. lawful calling and Ordaining to be one and the same. A Lawfulness then there is in Ordination, without your concurrence or approbation. Yea, your own words are, that i Ph. p. 15. Presbyters ORDAINED according to this Directory, shall be for ever reputed and taken to ALL INTENTS AND PURPOSES, for LAWFUL and SUFFICIENTLY AUTHORIZED Ministers of the Church of England, and capable of any Ministerial, employment. If that be not home enough, observe. I beseech you, how you resolve, that every Minister, by imposition of hands i● k Ib. p. 22. set a part to fulfil the work of his Ministry IN ALL THINGS. Having then so full a Commission given them in Ordination, how comes it to pass, that before they may Lawfully Ordain, they must first be appointed and authorized by you. 43. Is it a Ministerial Employment to Ordain? If it be so, then is every Minister by his Orders sufficiently authorized to ordain, by your own confession. Is it no Ministerial employment? Then may Laymen confer Orders. But if you say so, you contradict yourselves in terminis: for your own words are, that l Ib. p. 2. It is manifest by the word of God, that Ordination by PREACHING PRESBYTERS, is an Ordinance of Christ. But m Ib. No man ought to take upon him the office of a Minister, until he be Lawfully called and Ordained. Ordination therefore belongs not to Laymen, but to Ministers only, that's evident. 44. But Ordaining; it seems by you, is one thing, and authorising another, Ordination you yield to the Presbyters, but authorising you reserve to yourselves. And therein you deal evenly: for you have as much power to authorise, as they to Ordain. You give them power to Ordain, and they you power to Authorise: but neither of these is the grant, or ordinance of Christ. This then being a Ministerial act, and these being before sufficiently authorized Ministers in all things, how can it be, that they must be authorized by you Laymen, before they may lawfully Ordain? But so you have ordained, and so it must be. Your Ordinance is your reason. 45. You Authorise, and they Ordain. First ye Authorise, than they Ordain; and without your Authorising they may not Ordain; lest their Ordinations be dangerous, if not invalid. For Ordained it is by you, that such and such Persons in your Ordinance set down, or any seven of them, may Ordain Presbyters for twelve Months, and no longer. Then your Ordinance and their delegated authority expire, and others shall be set up, and authorized for this great work. And so it shall be with you, as in Tertullian's time it was with some of your Brethren, * Tertul d● Praescrip. c. 41. Alius hodiè Episcopus, eras alius; A Bishop to day, none to morrow; others must step up, while these sneak down. Ordainers to day, none to morrow; Ordinance-makers this day, none the next. Thus you put them in the same scale and condition with yourselves. 46. Presbyters so Ordained. I take to be those, who in the former Proposition are said to be Ordained by a Presbyter-Bishop joined with other Presbyters, being lawfully thereunto appointed and authorized. But he is lawfully appointed and authorized, that is, appointed and authorized by the Supreme Legislator, and according to the Law by him prescribed. We must therefore to the Law of Christ to learn, who is lawfully appointed and authorized to ordain. For n Heb. 5.4. as no man takes this honour of Priesthood to himself, but he that is called of God, as Aaron was; so no man takes the honour or power of Ordination to himself, but he that is called of God to this Office, as Aaron was. For o Ib. v. 1. every High Priest taken from among men, is Ordained for men in things pertaining to God. By Ordination then, which is Christ's own Institution, and not from your, or any humane Ordinance, does the Priest, or (if you please) Minister, receive power in those things, which pertain to God. Witness the Church of England, which in her Articles confirmed by Parliament teacheth us, that p Art. 23. WE OUGHT to judge those LAWFULLY CALLED and sent, who are chosen and called to this work by men, WHO HAVE PUBLIC AUTHORITY GIVEN UNTO THEM in the Congregation, to call and send Ministers into the Lord's Vineyard. And your own words are, that q Ord p. 12. in Ordination every Minister is set apart to fulfil this work. What have they to do then with your authorising? 47. True it is, by humane Laws Bishops and Presbyters, have freedom granted to discharge their Offices in such and such places without molestation or control, to gather their Tithes, as also their Revenues, and other profits settled upon them by the grace of Princes. But this is not to be lawfully authorized with an intrinsical, but with an extrinsecall power; that is, to have free Liberty to exercise that ministerial power, which by Imposition of hands they had received before, in several Cures allotted to them. And in what City or Town they are not received to this freedom, they are commanded to r ●. Mat. 10.14. shake off the dust of their feet against it. But there follows an heavier doom in the next verse; which God of his great goodness avert from those Cities and Parishes, which have had an hand in the ruin, or removal of their Bishops or Presbyters. This seemed so impious an act to the Emperor Justinian, that he enacted this Law, s justinian. l. 35. c. de Episc. & Cler. si quis audeat civitatem suo privare Episcopatu, infamis redditur; if any man dare deprive a City of her Bishopric, he becomes an infamous person. O, my great Masters, in what state are they, that rob whole Kingdoms of their Bishoprickes, and have made a Covenant with Hell to extirpate the office? 48. But by the way, I cannot but take notice, that he, who hath been ordained, according to our book of Ordination, by a Bishop assisted with Presbyters, is lawfully ordained. For your own, words are, that t Ord. p. 2. you hold his Ordination for substance valid, and not to be disclaimed by any, that have received it after this manner. But I shall manifest, that one or many Presbyters, as Presbyters, may not ordain: neither may Presbyters be authorized to ordain. 49. That one or many Presbyters quatenus, as Presbyters, may not Ordain, or confer any Spiritual Order, I prove first from your own grant: for you resolve, that u Ib. It is manifest by the word of God, that no man ought to take upon him the office of a Minister, until he be lawfully called and ordained thereunto; unto that Office or Ministry. That must be the meaning; and that's most true, and agreed upon by the whole Church of God. For the lawfulness thereof we appeal to the Law of Christ. 50. Three Orders of Ministers we find in the New Testament, which are often mentioned by the most Ancient Fathers, and have always been continued in the Catholic Church; first Apostles, or Bishops strictly so called; secondly Presbyters, and thirdly Deacons. Confessed it is on all hands, that a Deacon may neither consecrate the Lords Supper; nor absolve, much less ordain one to perform those offices. The reason is, because it belongs not to his Office or Ministry. And I presume, it will prove to be as firm a truth, that a Presbyter may not Ordain, because it belongs not to his Office or Ministry. For though a Presbyter by his Ordere receive power to Consecrate the Eucharist, and absolve a Penitent, he receives no power to ordain. Being then not lawfully called and ordained thereunto, he ought not to take upon him this Office, by your own confession. 51 My issue is this. They only have power to Ordain, who have this power given them by Christ, and the word of Christ. But to the Apostles only, or Bishops strictly so called, is this power given by Christ and his word. Therefore Apostles only, or Bishops strictly so called, have power to ordain. The Major is firm, and agreed upon. The Minor only is doubted of: I shall address myself therefore to justify the Minor. 52. That the power of Ordination is neither given to, nor executed by any mere creature in the New Testament, but only to and by, Apostles or Bishops strictly so called (who are of the same Order with Apostles) is evident by our Saviour's Commission immediately issuing from himself, and explained by Saint Paul. 53. Our Saviour's Commission to his Apostles was this, * S. Mat. 10.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A gift ye have received, give this gift, so the Greeks': but we, freely ye have received, freely give, what ye have received. That is, saith Gennadius Patriarch of Constantinople, x Apud Balsam. p. 1085. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of me, you have received this dignity of Priesthood; freely ye have received it, freely give it. Neither is this the sense of Gennadius alone, but of 73 Bishops more, that concur with him in this Exposition. If these be not enough, I can tell you of y Ambros. de dignit. Sacerd. c. 5. Saint Ambrose, z Hieron. in Mat. 10.8. Saint Hierome, and others, that concur with him in the same opinion. 54. This Commission was given to the Apostles; them only he called, v. 1. and those only at that time he sent with that Commission, v. 5. But given it was not to the seventy: and hence it is, that not only their number, but their names also are precisely set down, v. 2, 3, 4. that so there might be no mistake at all in the Commission. And as it was given to the Apostles only, so was it executed by them, and others of their rank: but not by the seventy, not by the Disciples or Presbyters. This is evident by Scripture and church-history. By Scripture; St Paul and St Barnabas were Apostles, and they Ordain Presbyters in every Church, Act. 14.23. And Saint Paul ordains Timothy, 2. Tim. 1.6. By church-history; a Hieron. Catal. c. 4. The Apostles ordained S. James Bishop of Jerusalem. b Theodoret Dial. 1. S. Peter ordained Ignatius Bishop of Antioch: and c Euseb hist. l. 3. c. 17. S. John ordained many Bishops in Asia. I make bold with Church History, because you allow thereof, and ordain, d Ord. p 6. that they, who are desirous of Orders, shall have trial made of their skill in Ecclesiastical History. 55. Titus and Timothy were Apostles also; if we give credit to e Ignat. ad Ephes. p. 226. Ignatius and f Theodoret. in 1. Tim. 3.1. Theodoret; to them the same power of Order is committed, which was to those g 2. Cor. 11. ●. chief Apostles. To Titus; h Tit. 1.5. For this cause left I thee at Crect, that THOU SHOULDST ORDAIN PRESBYTERS, or Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I have appointed thee: not as it shall please an Ordinance of Laymen to appoint thee. The same power is acknowledged to be in Timothy, 1. Tim. 5.22. Lay hands suddenly on no man. And in Epaphroditus, by a good friend of yours; who ingenuously confesseth, that i Ad Philippenses Epaphreditum miserat; ad Ecclesiam eorum consirmandam, & constituendos in eâ Presbyteros & Episcopos, Walo Messal, p. 58. Saint Paul sent Epaphroditus to the Philippians, to Ordain Presbyters in that Church. 56. Can you show in Scripture, or Ecclesiastical History, that the power of Ordination was given to, or acknowledged to be in one, or many Presbyters? Can you prove, that ever this power was exercised by one, or many Presbyters, and not censured for a nullity, not disclaimed as never done? 57 I question not, but you will presently turn me to your old and often answered Argument, 1. Tim. 4.14. Neglect not the gift, that is in thee, which was given thee by prophesy, with the LAYING ON OF THE HANDS OF THE PRESBYTERY. Therefore Timothy was ordained by Presbyters: and if Timothy, then may others also. This is the Crambe, the old burr, with which you hope at length to choke us. 58. First, I cannot but acknowledge, that Timothy's Ordination was orderly and legal. Secondly, I yield readily, that others may be ordained legally and commendably as he was. But withal I must tell you, that Timothy was ordained either by S. Paul alone, or by S. Paul with other of the Presbytery. That he was ordained by S. Paul alone, is the opinion of your great Master Calvin, and he hath Scripture to justify it. Calvin's resolution is plain and full; k Calvin. Instat. l. 4. 〈◊〉 §. 16. Paulus ipse SE, NON ALIOS COMPLURES, Timotheo manus imposnisse commemorat: Saint Paul himself acquaints us, that HIMSELF, NOT ANY MORE, or other with him, laid hands upon Timothy. Exclusively, himself, not any other; mark that. 59 The text which confirms this, is cited by Calvin in the same place; and this it is. l 2. Tim. ●. 6. Stir up the gift of God, which is in thee, by the PUTTING ON OF MY HANDS. Evident it is, that this was done by Saint Paul. The truth is, m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Philadelph 〈◊〉 14. the Apostles in those days were called the Presbytery. Witness Ignatius, n Hieron. Catal. ●. 27. who lived in those times; and your present friend Walo Messalinus in these words, o Walo Messal. p. 21. Apostoli Presbyterium Hierosolymitanae Ecclesiae constituunt; the Apostles were (in those times) the Presbytery of the Church at Jerusalem. And what the Apostles were then and there, they were also in other Churches, where they came; no question to be made of that. And what power was in all the Apostles together, in respect of any Ministerial duty, was in every one of them in particular, and by himself. Otherwise, how could every single Apostle, when their College was dissolved, and they dispersed into several Countries for the work of the Gospel, perform his Office validly and effectually? 60. But suppose the most, that can be supposed, either you must give S. Paul the lie, or else you must confess, that Saint Paul was one of those, that ordained Timothy. So then, to keep close to this precedent; an Apostle, or one of the same Order with an Apostle, must have a chief hand in Ordination. This serves to justify the course of our Church; but it condemns your new Ordinance, which authorizeth Presbyters alone, without a Bishop or Apostle to ordain. 61. Timothy was ordained by an Apostle, though perchance not by an Apostle alone: and as Timothy, so were all other ordained by Apostles, or by such, as were of the same Order with the Apostles, and succeeded them in their Office. p Hieron count. Montani insan. Ep. 54. Et apud nos Apostolorum locum tenent Episcopi; in S. Hieromes time, the Bishops held the Apostles room; and so they do at this day. In his time Bishops only had the power of Ordination; but not Presbyters; and so is it with us at this present. q Bishops have power to ordain Presbyters in every City. Hieron. in Tit. 1.5. EPISCOPI HABENT constituendi Presbyteros per urbes singulas POTESTATEM. But Presbyters have no such power. r Hieron. ad Evag. Ep. 85. Quid facit EXCEPT A ORDINATIONE Episcopus, quod Presbyter non facit? SET BY ORDINATION, and what doth a Bishop, that a Presbyter doth not! Saint Hierome distinguisheth plainly between the power of a Bishop, and the power of a Presbyter. Which extorted this confession from Walo Messalinus, that s Walo. Messal p. 288. in St Hieromes time, a Bishop was distinguished from a Presbyter, jure ordinand●rum Clericorum, by the right of Ordination. In S. Hieromes days, a Presbyter might not Ordain, no nor yet in the days of Athanasius, as is evident by that of Coluthus and Ischyras. t Athan. Apol. 2. Coluthus a Presbyter, took upon him to be a Bishop, as some of the Assembly do now, and presumed to Ordain one Ischyras a Presbyter. But for this presumption, he was censured by Athanasius and all the Bishops of that Patriarchate, and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. this Imposition of hands sentenced to be no Ordination. And this censure was shortly after justified by four Counsels more, of no small note. As is to be seen in the same Apology. 62. If you say, that this was adjudged a nullity, because one, and not many Presbyters did it, Epiphanius tells you, that * Epiphan. haer. 75. Presbyterorum Ordo, the whole Order of Presbyters is not able to ordain a Presbyter. How then can x Ord p. 3. seven Presbyters be lawfully appointed and authorized to Ordain? Can you authorise a Woman to Preach, or Baptise? Or a Deacon to Consecrate the Supper of Christ? when you prove this, I shall incline to the other. But if Presbyters may ordain, why did St Paul, I pray you, send Epaphroditus an Apostle to Philippi, to ordain Presbyters, where many Presbyters already were? That there were at Philippi divers Presbyters, is too plain to be denied; for S. Paul writes y Philip. 1.1. to the Bishops and Deacons in that City. And those Bishops were but Presbyters; as is agreed on all hands. And yet that S. Paul sent Epaphroditus thither to ordain Presbyters, is acknowledged by Walo Messal. p. 58. Thus at Ephesus were many Presbyters, Act. 20.17. and yet S. Paul manifests, that the power of Ordination, as also of conventing and censuring Presbyters within that Diocese, was in Timothy, and in Timothy only. 63. No man, or Ordinance of man, can authorise me to do any Ministerial act, which God hath not given me power to perform; that is, while I am in this condition; no more than you can authorise me, to fly in the air. No man can give Authority to a Deacon, while a Deacon, to consecrate the Lords Supper, or to absolve a Penitent. Neither can any authority give a Presbyter, while a Presbyter only, the power of Ordination. The reason is, because the God of all Power and Order hath assigned and appropriated this power to an higher Order; as hath been already demonstrated. 64. And yet, maugre God's Ordinance, z Ord. p. 3. ye appoint and authorise Doctor Cornelius Burges, Doctor William Gouge, and one and twenty more, or any seven of them to Ordain Presbyters. But I beseech you by what authority do you make this Ordinance? For matters merely spiritual, the old appeal had wont to be a Act. 24.14 to the Law and the Prophets. Show me in the Old or New Testament, that ever this power was in Laymen, or given by Laymen. The New Testament is so full, so plain against you, that Calvines assertion is, that b Calvin. Instit. l. 4. c. 3. §. 16. not the People, but the PASTOR'S ONLY, did lay hands upon their Ministers. And your resolution accords with his, viz. that it is an Ordinance of Christ, that Persons be set apart for the Office of the Ministry by PREACHING PRESBYTERS. 65. But in your language, I perceive, it is one thing to ordain, another thing to authorise others to ordain. Whereas to speak truth, c Nemo potest plus juris confer in a●iū, quam ipse habet. no man can confer that spiritual power upon another, which he hath not in himself. You assume not indeed to yourselves the power to Ordain; but how much do you abate of it, when ye authorise others to ordain? Make the best of it, it will return to this issue, That either these Presbyters, before your Ordinance was Voted, had power to ordain, or else it was not in your power to authorise them to ordain. 66. True it is, that a Prince, or State, may give leave, or not leave, to a Bishop to ordain, and to a Presbyter to exercise his Priestly Office within their several Dominions. But this is only the power of Licence; it gives them liberty, but not authority to ordain, or Preach. Suppose a Bishop assisted with Presbyters, should ordain without your Licence in the associated Counties, were there a nullity in the Ordination? I believe, your blessed Assembly will not say so. If they do, they gainsay your third Proposition; and the Scripture gainsays them. For though the Governors of Jerusalem had charged the Apostles, that d Act. 4.18. they should not Preach in the Name of Jesus; yet they profess, that e Ib. v. 20. they cannot but speak the things, which they have seen and heard: and that f Act. 5.29. they ought to obey God, rather then man. God, that had given them the power and charge, rather than man, that had discharged them. 67. If you think the case is otherwise in Preaching then Ordaining, you shall see, that g Act. 13.50. & cap. 14.5, 19 when S. Paul and S. Barnabas had been persecuted at Antioch, and Iconium, and Lystra; though the Rulers had used them despitefully, and h Act. 13.50. the chief men had expelled them out of their Coasts, yet for all this i Act. 14.21. from Derbe they returned again to Lystra, and to Iconium, and to Antioch, and k Ib. v. 23. ordained them Presbyters in every Church. And those Ordinations, I hope, were valid, though they were against the sense of the State. 68 If to authorise, be to give freedom, then may the Turk authorise, as well as you; and your authorising is no more than his. And yet, I think, no Christian will deny, but that those Bishops and Priests within the Turks Territories ought to perform the duties of their several Orders, though the Grand Senior himself inhibit them. But this must be done, not in contempt, but in obedience to authority; for l Rom. 13.1. we must be subject to the higher powers. But God is higher than all earthly powers; we must therefore obey God. Thus fare then we yield obedience to God and his word. 69. But St Peter commands us to m 1. S. Per. 2.13. submit to every Ordinance of man. He does indeed, and so we must, either by doing or suffering. We must either do, what is enjoined, if so it may be done without offence to God: otherwise, if it may not be done, we must patiently suffer, what shall be inflicted: as God knows a multitude of us have, since these times of trial. And herein the Turk reads to you a Lecture of justice: for he permits Christians to enjoy their Religion according to the terms agreed upon: but without any horrid abjuration of their Faith, or Liturgy, or Canonical obedience; as also without any such unchristian Covenant to extirpate Episcopacy. A course unheard of among the Heathen; and savours strongly of Antichrist But a part it is of your Religion, to enforce men to forswear their Religion and Allegiance. And herein you outstrip Julian the Apostata, in his most barbarous subtleties. 70. Your next Proposition is most consonant to verity and Scripture; viz. n Ord. p. 2. That it is manifest by the word of God, that no man ought to take upon him the Office of a Minister, until he be lawfully called and ordained thereunto. And I have already showed, who are lawfully called and ordained. This being true, it may not be listed in the number of your false Propositions, which I intent to confute. It shall therefore pass untouched, while I hasten to the following Proposition, which deserves a just censure. The fifth Proposition. The work of Ordination, that is to say, An outward solemn setting apart of Persons for the Office of the Ministry in the Church, by Preaching Presbyters, is an Ordinance of Christ. 71. NOt so (my great Masters) by Presbyters it is not; but by Bishops strictly so called, or (if you will) by Apostles, it is Christ's own Ordinance. The Seventy were Presbyters, they ordained not, we find no such Commission given them. The Apostles did; because upon them and their Successors only in that Sacred Office and Order, our Saviour conferred this power. 72. That the seventy were not of equal rank or order with the Apostles, cannot be denied. If S. Hierome bear any sway, he tells us, that o Hieron. Ep. 127. Man's. 6. the seventy were, secundi ordinis, & minoris gradûs, of a second Order; and of a lower degree than the Twelve were of. And Walo Messalinus himself professeth, that p Walo. Messal p. 26.27. the Greek interpreters observe, that the Apostles were of an higher dignity than Presbyters. And with them he resolves, that q Ib. p. 269. they are of several Orders. And withal he fairly acknowledgeth, that r Vbi distingui ordines & gradus caeptisunt, atque Episcopus major extitit Presbytero, tum Ordinatio non potuit utriusque esse communis. Ib. p. 229. from the time these Orders were distinguished, and that a Bishop became greater than a Presbyter, ORDINATION COULD NOT BE COMMON TO THEM BOTH. But these Orders were distinguished in the Apostles times; as appears by Theodoret, and Beza's several Editions of the New Testament. From the Apostles times therefore both these could not Ordain. Besides two Orders they are; therefore not one and the same. 73. Yea, they were distinct, while the Apostles lived here on earth. If Walo Messal. say not so, believe me not. s Ib. p. 62. Episcopi SUMMUM in Ecclesiastico Ordine GRADUM obtinent, ut oli● tenuere, qui APOSTOLI vocabantur: Bishops hold the highest degree in the Ecclesiastical Order, as heretofore those did, who were called Apostles. But t Ib. p. 269. than it was said of the Counsels moulded up of Both Orders, u Act. 15.22. It pleased the Apostles and Presbyters. Take his own words, and weigh them well. Tunc dicebatur in Conciliis ex utroque Ordine compositis, & congregatis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Two Orders they were then, and two Orders they are now; though it hath pleased the Church to change a title. And that the lower of these two did never warrantably Ordain, is sufficiently manifested in the observations upon the third and fourth Propositions. Say you then what you will, frame what Ordinances you please, the Ordinations made by Mr Edmund Calamy, and Mr Henry Robrough, and by the whole Assembly of Assessors and Scribes, will be as good as nothing, mere nullities. And your new Presbyters shall be, what they were before, shop-men, or worse, and branded to all posterity with Ischyras. 74. Now, I hope, every reasonable eye sees, that it is more than time for you to provide, that * Ord. p. 3. a Government of the Church be form up to the full power, and work of it; and that the whole course of Ordination of Ministers in an Ordinary way, be set up and settled for all the three Kingdoms. For this your frame is not built upon the foundation of Apostles and Prophets, Christ jesus being the head corner stone; but upon the whimsies of your own brain. 75. Hitherto, by your own confession, ye have gone in no ordinary, no settled way: and therefore not in the way of Christ and his Apostles. Neither is the whole course of your intended Ordination yet set up; your Wisdoms have not yet found it; no nor yet the Kirke of Scotland, from whom you take your pattern. Geneva and Amsterdam come short of your great intended Master piece. None of these have form up a Government of the Church to the full power and work of it; their platforms work low, and their power is empty; but your brains fly high, and we shall have a work of wonder next October. 76. The whole course, you promise fairly; as yet, God knows, ye have provided only for part of Ordination; unless ye make Presbyters and Deacons the same, as you have already shuffled Bishops properly so called, and Presbyters into one Order: clean contrary to the ancient Church, and to the book of God. Thus you have pulled down the ordinary way; God give you grace to see your error, that you may in time endeavour to set up the old, the ordinary way. 77. For Examination, provision is made; but especially, x Ord. p 4. or first of all, That he, that is to be Ordained, must bring with him a testimonial of his taking the Covenant of the three Kingdoms, framed by a Rebellious combination, against the word of God, and the Laws of this Kingdom; but according to the directions of the World, the Flesh, and the Devil. A testimonial worthy of such an Ordinance, such Ordainers, and such Orders. Of this he must be sure to bring a Testimonial. And without this neither Learning nor holiness of life will serve the turn. 78. y His age is to be twenty four years, at the least, Ord. p. 4 For age they agree with our Canons. Touching z The Ministers appointed to ordain, shall proceed to inquire touching the grace of God in him. Ib. grace will be an hard matter to inquire; a Ib. p. 8. an examination of two several days, or of two several years will hardly serve the turn. judas had attended upon our Saviour three years and upwards; and yet when our Saviour told his Apostles, that b S. Joh. 6.70, 71. one of them was a Devil, and would betray him, judas was little mistrusted by his fellow Apostles: for the text saith plainly, that c S. Jo. 13 22. they looked one upon another, doubting of whom he spoke. Indeed by righteousness and holiness of life, you and we may judge of grace. We may also make trial of his d Ord. p. 4. Learning and sufficiency in some good measure, by examination. But if we take sufficiency in a strict sense, e 2. Cor. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is sufficient for these things? The man is hardly to be found in S. Paul's judgement: f 1. Tim. 3.2. for he ought to be vigilant, apt to teach; and g Tit. 1.9. able by sound Doctrine to convince the gainsayers. The Independents give you daily occasion to show your abilities. 79. h Ord. p. 4. Touching the evidence of his calling to the holy Ministry, will be a curious point to inquire. The only way we know, is by enquiring of the Party to be ordained, whether he conceive and believe, that he is inwardly called to this Sacred Function: and by his answer to judge. So in this particular, belief is necessary on both sides: for i Heb. 11.1. faith is the evidence of things not seen. And neither he, nor I, can see his inward calling. 80. The Rules for examination are not much amiss; only I would gladly know of you, k Trial shall be made of his knowledge in the chief grounds of Religion, and of his ability to defend the Orthodox doctrine contained in them, against all unsound and erroneous opinions. Ord. p. 6. what is the Religion, he is to be examined in; where the chief grounds thereof are to be found. Which is the Orthodox Doctrine he is to defend: and which the unsound and erroneous opinions, he is to confute. Whether l Of his skill in cases of Conscience Ib. in case of Conscience it be upon some occasions lawful to m Ro. 13 1, 2. resist the higher, n 1. S. Pet. 2.13. the Supreme Powers, the King? Clean contrary to the Doctrine of those two great Apostles, S. Peter, and S. Paul, who command us to submit, to be subject to these powers o Rom. 13. ●. for Conscience sake. Whether in case of Conscience, it be lawful to rob men of their Wives, Mothers of their Children, and all these of their means; when they have neither offended against the Law of God, nor the established Laws of the Land? Whereas the Law of God is, to p Ib. v. 7. give every man his own, his due; and q Jer. 22.3. to wrong no man. 81. It is required also, that r Ord. p. 7. before his Ordination he Preach, and dispute. Preach before some judicious Corporation; and maintain a Dispute, as your Learned men did at Uxbridge. But I pray you, where do you find it lawful to Preach before Ordination? S. Paul is of another mind. s Rom. 10.15. How shall they Preach, (saith he) except they be sent? Much about the same time, that they t v. 14. believe in him of whom they have not heard. Indeed the u Art. 23. Church of England, and * Confess August. Art. 14. the Confession of Auspurge, submit to S. Paul, and profess, that it is not lawful for any man to PREACH PUBLICLY, before he be lawfully called and sent. And who are lawfully called and sent, is declared, §. 56, 57 etc. 82. But lawful calling and sending are grown out of date, and though the People are not competent Ordainers, yet are they hold by you to be competent Judges of the worth and abilities of those that are desirous to take Orders. They must x He is to be sent to the Church, or other place, where he is to serve, there to Preach three several days, and to converse with the People, etc. Ord. p. 8. have trial of their gifts for their edification. And after every one's trial, y Ib. p. 9 in the last of his three days Preaching before a strange and unknown Parish, an Instrument in writing is to be affixed to the Church door, and at the day appointed, any member of that Congregation may with all Christian discretion and patience, put in exceptions against him. What a frivolous thing is this? What a babble to please the People with, that they are to try his gifts by three Lectures, which may be none of his own; and by a fortnight's or three week's conversation, which may be easily dissembled? I shall not give you mine own conjectures, lest they be misconstrued: but I shall acquaint you with two observations of S. Hierome. The first shall be concerning the People's ability to judge of Sermons. z Hieron. ad Nepotian. Ep. 2. Nihil tam facile, quàm vilem plebeculam, & indoctam concionem Linguae volubilitate decipere. Nothing so easy, as to cheat the rude People, and an unlearned Congregation with a voluble tongue. The second is this; a Hieron. advers. jovin. l. 1. c. 19 In Sacerdotibus comprobandis unusquisque moribus suis favet, ut non tam bonum, quàm SVI SIMILEM quaerat. When the choice of the Priest is in the People; every man so favours his own manners, that he looks not so much after a good man, as a man after his own palate. We are likely then to see goodly Ministers swarm among us, if your Ordinance may prevail. 83. Well, b Ord. p. 9 upon the Ordination day, a Solemn Fast is to be kept by the Congregation in that Church, where he is to serve, that they may more earnestly join in Prayer to God for a blessing upon the Person, and labours of this his servant. How much better had it been, to have trod in the Ancient steps of the Church, and to have the Ordination upon the Sundays after the Ember weeks; when the whole Church of God Fasts and Prays for this very purpose, that it would please God, to pour down his Spirit upon the Persons to be ordained the Sunday following; and to furnish them with such gifts and graces as are fit for so high a calling. For no question, but the Devotions of the whole Church of God together, are more acceptable to God, and more available with him, than the Fast and Prayers of any one petty Parish. 84 c Ib. p. 10. The person to be ordained, is to be demanded in the face of the Congregation concerning his faith in Christ Jesus. A question not unseasonable for the times; for a friend of mine was questioned by M. Corbet for teaching, that the mother of jesus Christ was the mother of God. d The Minister which hath Preached, shall demand of him, who is to be ordained, concerning his persuasion of the truth of the Reform Religion, according to the Scriptures. Ib. He is also to be examined, concerning his persuasion of the truth of the reformed Religion; which few men know where to find. Where may we see the Articles of your Religion, or the rule you will be tried by? Is the Reformed Religion contained in out 39 Articles? In the Apostles, Nicene, or Athanasius Creed? None of these are in your new Directory. It may be it is in the Harmony of Confessions. I would to God you would tell us, which it is. Be it what it will, it is according to the Scriptures. Is this enough? Will not the Brownist and the Anabaptist, the Papist and the Antitrinitarian, yea and the Socinian, say as much? And some of these will put the best of your Elders shroadly to it to prove the contrary. 85. But why have we not a Directory for faith, as well as for Prayers? That so we may know, what your new reformed faith is. I think as your Prayers are unformed, so your faith is unfound; it is yet to be agreed on. A wonder it is, you are so long in voting it. But your wisdoms know, that it is impossible to vote a Religion, which might please all the adherents to this Rebellion. As therefore ye leave every man at liberty to the spirit of prayer, so have ye left every man free to choose his Religion, so it be not destructive to your Platforms. This you esteem to be that liberty of Conscience, which stints not the Spirit, and is the only curb to Popery. 86. But you have a great care of e He is to be demanded of his Zeal and Faithfulness in maintaining the Unity of the Church, against Error and Schism. Ib. the Church's unity against Error and Schism; he is therefore to be examined concerning his Zeal and Faithfulness in the maintenance of this unity. But have we not read of some, whose Faith is said to be Faction, whose Religion, Rebellion; & f Tertul. de Praescrip. c. 42. whose Unity, Schism? But how shall they maintain Unity, that have dissolved the bonds of charity? Tha● have raised such and so many Schisms, as the Church hath hardly been acquainted with from her foundation? That have hatched and clucked up so many Errors and Heresies, that men and Angels stand amazed at? And yet a pretence of Unity, and a pretence of Reformation, may work much upon the weak People, as many other pretences have. Good Lord, how like the Devil we affect to be, to make show to be, what we are least; and to endeavour that, we seek to overthrow. The rest of your Interrogatories are borrowed from our Book of Ordination, and from our Canons: as every thing else is, that is good in this Directory. 87. In the Ordination I observe, that you call the Ministry g Ord. p 11. a great work, an h 〈◊〉 12. holy Service: and suddenly after he is to be exhorted to i Ib consider the greatness of his Office. I am glad, you have so good an opinion of the calling. If then it be such a work, such an Office as ye speak of, why have you thrust such illiterate mean Persons into our Cures, as Blacke-Smiths, Tailors, Feltmakers, and the like, with unwashed hands to meddle with this holy Service? Are these men fit to undertake so great a work? Is it probable, that such as these should k Ib. both save themselves, and the People by you committed to their Charge? It is rather to be feared, that as l Levit. 10.1. Num. 3. ●. with Nadab and Abihu they offer strange fire, so with them they will perish in this fire, and draw the people into the same destruction. 88 Well, he is m 〈◊〉 p. 32. set apart by Imposition of hands (that ancient Ceremony of Ordination) to fulfil the work of his Ministry in all things. What Ministry is this? Here is none named in particular. And yet there are more Orders of Ministers than one, witness your servant Smectymnuus, who n Smect. Ans. p. 63. acknowledgeth Presbyters and Deacons to be of two distinct Orders. But the Church of England, agreeably to the whole Church of God for 1500 years together, tells us, that o Preface to the Book of Ordination. from the Apostles times there have been these Orders of Ministers in Christ's Church BISHOPS, PRIESTS, and DEACONS. 89. His Ministry? Hath it no special, or particular name to be known by? Alas Ministry and Minister are words of a large extent, general names that reach to all Orders, and perchance further. Minister is the Genus, which hath these species under it, Bishop, Priest, and Deacon; and each of these is a Minister. But before we can tell, which of these is meant, there must be added a specifical difference: as there must be to a Creature, before we can conceive, what manner of Creature, or of living Creature is intended. What though, In all things, be added; yet all these things will reach no further, then to those things, which are within the compass or power of that his Ministry, to which he is ordained. And so for all this we are to seek, to what Ministry he is set apart. Whereas in our Book of Ordination, in the Pontificals, and Enchologe, every person in his Ordination is by name assigned to his particular Order. 90. Indeed I must confess, your Minister is expressed to be a Presbyter; before Ordination, pag 4. as also after Ordination, pag. 15. but at Ordination, Minister. As if Presbyter and Minister were convertible terms, names of the self same signification. True it is, that every Presbyter is a Minister, but every Minister is not a Presbyter; no more than every living Creature is a man, though every man be a living Creature. I should rather conceive a Minister to be a Deacon then a Presbyter in our language; because we usually translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministry, and Minister, 2. Cor. 13.23. 2. Tim. 4.5. etc. But you must enjoy your own words, and your own meaning, though they be contrary to the sense and custom of the Church. 91. Order also is taken, that p Ord p. 12. one of the Ordainers exhort and charge the People in the name of God, willingly to receive and acknowledge him as the Minister of Christ; and to maintain, encourage, and assist him in all the parts of his Office. No question to be made of their willingness to receive and acknowledge a new Minister. Novelties are pleasing, and the People q 2. Tim 4.3. having itching cares, will heap to themselves Teachers after their own lusts and fancies. But when it comes to maintenance, ye shall find, that an Exhortation or Charge will not serve the turn. For though r Jer. 5.31. their Prophet's prophecy falsely, and the People love to have it so, yet experience hath taught you, that maintenance comes hardly from them, till your Orders and Ordinances constrain them to pay. You have been therefore, and will be enforced to take a more strict course for the maintenance of your Ministers. 92. But when it comes to assistance, they will be forward enough: for your Ordinance is, that s Ord. p. 12. the People be charged to assist the Minister in all the parts of his Office. What? Are all Presbyters? Are all Ministers? Are all Teachers? t Haereticorum qui ●am Larc● sacerdotalia munera injungunt. Tertul. de Praescrip. c. 41. By your Ordinance, not only some, but all the People are turned Prophets. The People must assist the Minister in Baptising, in Preaching, in administering the Lords Supper: for all these belong to his Office. If this be not your meaning, you should have done well, to have expressed yourselves in plainer terms, that we might understand your meaning. For this is certain, that no man can assist a Presbyter in all the parts of his Office, that is not of the same Office. For though a Deacon may assist the Presbyter in the administration, he cannot assist him in the Consecration of the Lords Supper. And yourselves will say, that a Deacon may not assist him in Imposition of hands. How then may the People assist him in all the parts of his Office? Surely either the meaning, or the expression is not good; that's plain. 93. I have done with your Directory, I have discharged my Conscience: and I would to God, I could u Ord. p. 12. dismiss you with a Blessing. With a Prayer I may, beseeching God so abundantly to bless you with his grace, that you may see your foul Impieties, and Repent, and in time, while it is called to day, discharge your Consciences, knowing assuredly, that you must appear, and give a strict account for all your Ordinances and Actions before the impartial Bar of that unerring judge Christ Jesus. And x Heb. 10.31. a dreadful thing it is to fall into the Hands of the Everliving God. Then an Ordinance of Parliament, or the Protection of both Houses shall stand you, and your Divine Assembly in small stead. In that day your Ordinances, and Actions, and Intentions, shall be throughly sifted, and laid open before your faces. Then y S. joh. 5.29. they, that have done good, shall go into the Resurrection of Life, and they that have done evil, into the Resurrection of Damnation. God give every one of us grace to lay this to heart, that so we may avoid the wrath to come. AMEN. FINIS.