Ordination is not Eſſential to the Calling of a Minister: For,

1. The word, To Ordain, Tit. 1.5. 〈 in non-Latin alphabet 〉 , even when it is uſed concerning Officers, ſignifies to ſix, ſettle, eſtabliſh one who was in Office before, as appears by Pſal. 2.6. where the Septuagint uſeth the ſame word Paul doth to Titus, 〈 in non-Latin alphabet 〉 ; Now if you underſtand the Pſalm of David in the type, he was a King many years before he took in the Hill and Fort of Zion, 2 Sam. 5.5, 6. Or if you underſtand it of the Apoſtles Preaching up Chriſt, as the Apoſtles do the Pſalm, Acts 4.25, &c. Chriſt received all power at his Aſcenſion, and did but ſettle his Kingdom by their Preaching. The Apoſtles were but witneſſes of Chriſts glory, and in being ſo, did 〈 in non-Latin alphabet 〉 . And however the word 〈 in non-Latin alphabet 〉 may be taken ſometimes, yet Tit. 1.5. it cannot be taken for making him an Elder who was none before, for what is injoyned there, is to be done by Titus only, or by Titus joyning with other Miniſters; For the Text ſays, I have left [thee] to Ordain: But neither did the Apoſtles, much leſs might other Miniſters make a Miniſter by a ſole act of their own: As for example▪ Acts 14.23. 〈 in non-Latin alphabet 〉 , &c. the word tranſlated, They Ordained, in the Plural number, may be referred to the people, as well as to Paul and Barnabas: For its ſuch a word as properly belongs to the people as well as their Rulers when they gave their votes, and never to the Rulers without the people. The cuſtome was amongſt the Grecians in their 〈 in non-Latin alphabet 〉 or lawful meetings,Budaeus, H: Stephan. Theſ. that the people joyned votes with the Rulers, and the Rulers with the people, before any act was accounted Legal; yea it may be rather referred to the people then to them, for the people ſometimes voted alone, but the Rulers did never. And in this ſenſe it is taken by the Reverend Divine of Scotland; Eng. Popiſh cerem. p. 166. printed 1637. his words are, But it is objected, That Luke ſaith not of the whole Church, but of Paul and Barnabas, that they made them, by voyces, Elders in every City. Anſw. But how can one imagine that betwixt them two alone the matter went to ſuffrages? Election by moſt voyces, or the liſting up of the hand, in taken of a ſuffrage, had place only amongſt a multitude aſſembled together. Wherefore Wee ſay with Junius, That 〈 in non-Latin alphabet 〉 , is both a common and a particular action, whereby a man chooſeth by his own ſuffrage in particular, and likewiſe with others in common one: So that in one and the ſame action, wee cannot divide thoſe things which are ſo joyned together. But if the word, They Ordained, be referred to Paul and Barnabas, and ſignifie to Create or make an Officer who was none before; yet the power whereby this Creation is wrought, is not their own only; for 〈 in non-Latin alphabet 〉 is Creare per ſuffragia, Theſ. ling. Graec in as H: Stephan renders it, which is as much as to ſay, They did it not only virtually in the power of others, but they did it by others.

2. The end and ſcope of ordination is but to ſolemnize, inaugurate or publiſh the calling of a Miniſter, It is to a Miniſter as Coronation is to a King, which makes him not a King, but declares him and ſets him forth with glory.Aegid. Hunn. ad artic. Arturi contra aſſert. 6. Declaratio ſolemnis. Ames Caſe Conſ. lib 4. c. 25. ſect. 28. Conſtitutionis teſtification Croci. Anti Soci. Diſp. 24. ſect. 3. Miſſio ſolennis in poſſeſſionem honoris. Jun. Teſtimonium vocati publicum. Tarnov. de Miniſt. lib. 1. c. 25. Conſecratio & Manifeſtatio, Declaratio, Promulgatio, Significatio coram Eccleſia ſolennis teſtificatio. Voet. Deſpcauſa papatus, lib. 2. ſect. 2, c. 20. Theſe are the very expreſſions and ſimilitudes of Proteſtant Writers, both Lutheran and Calviniſt in this matter. Sicut non Coronatio facit Regem, ſed Electio &c. Aegid. Hunn. ad actic. Acturi contra aſſert. 6. Ames Bellar. enervat. tom. 2. p. 76. Id caſ. conſ. l. 4. c. 25. ſect. 28. Voet. Deſp. cauſa Papatus, lib. 2. ſect. 2. c. 20. p. 264. Majorem differentiam comminiſci nemo potest inter duo illa (Elect. & •• di •• t.) quam inter Conſtitutionem et Commiſsionem Principis unde ſpectatam, et inter eandem commiſsionem arbitrariis quibuſdam ſimbolis ſceptra, Corona, &c. inſignitam, Id pag. 267. And they are agreeable to Scripture; For Act. 13.2, 3. Paul and Barnabas are ſaid to be Separated to the work by prayer and faſting and laying on of hands; but both of them were Miniſters before, as appears Act. 12. ult.

3. Then a man is a Miniſter, when he hath a calling to the work from God and man. But both thoſe he may have without Ordination: For a man is called by God when he is approved to be of eminent gifts, and hath his heart ſtirred up by ſpiritual reſpects to uſe thoſe gifts for publique good. And he is called by man, when the people who are godly, conſulting with the Word of God, and laying aſide all carnal reſpects, chuſe him and give up themſelves unto him. This is the reaſon of Crocius in defence of the Proteſtants againſt the Socinians. Ant. Soc. diſp. 24. ſect. 3. "Diſtinguimus inter neceſsitatem vocationis et ordinationis (ſays he) we diſtinguiſh between the neceſſity of having a Call and of being Ordained. Illa eſt neceſſaria ratione mandati, haec ratione ordinis & conſtitutionis Eccleſiaſticae. Illa eſt conſtitutio in officio, quae ſi legittima eſt duo habet. 1. Vt a Deo quis eligatur. 2. Vt per antecedentem populi conſenſum • ligatur A Deo eligitur cum ipſe donis exornat, &c. A calling is neceſſary, by reaſon of Gods command; Ordination is neceſſary in reſpect of order and Eccleſiaſtical Conſtitution. The calling is the Conſtitution of one in Office, which (if it be lawful) hath two things in it. 1. That one be choſen of God. 2. That he be choſen by the Antecedent conſent of the people: One choſen of God when he is adomed with gifts, &c.

Quicun que ad docendum idoneus eligitur. & vocatur ſuffragio & voce Eccleſiae, is verus eſt verbi Miniſter; Siquidem vocatio & electio legitima facit Miniſtrum. Ordinatio vero eſt illius vocationis declaratio coram caeui Eccleſiae; ſicut non coronatio facit Regem ſed electio: Coronatio vero eſt ſolennis duntaxas renunciatio & declaratio regis. Ae gid. Hunn. contra aſſert. Arturi. Vocatio propriè & eſſentialiter. conſiſtit in electione. Ames Caſe Conſc. l. 4. c. 25. ſect. 28. Ordinatio ſeu Conſecratio nihil aliud eſt quam legitima electio. Vo • t. 267.4. Whatſoever ſubſtantial act belongs to the making of a Miniſter, or is ſolemniz'd in ordinatiō, the ſame is done in Election. For firſt, to Election there goes the tryal and approbation of a mans abilities; In Election, the Church giveth up it ſelf to God to take whom he ſhall direct their hearts to,Acts 1.2, 4. and in chooſing one well qualified, they chuſe him whom God would have Choſen. In their choice they, eo ipſo, ſeparate and ſet him apart to the Miniſtery: Him they take as from Gods appointment and hand, they offer themſelves to God by him. In accepting the choice, the party choſen undertaketh to be in Gods ſtead to them,2 Cor. 5.20. & to go in their ſtead and behalf to God (for what elſe is it to be a Miniſter?) And all this is done with prayer and mutual agreement. Now as where the Church agrees in an act, God wil be preſent to confirm that act, Mat. 18.18, 19. ſo prayer is alſo a ſeparation of one to the Miniſtery, Act. 13.2, 3. Adde further, Our Tranſlators of the Bible take and render 〈 in non-Latin alphabet 〉 To Ordain, Acts 14.23. which ſignifies properly to chooſe: And where the Scripture ſpeaks expreſsly of chooſing, they ſupply the Text with the word Ordain, as Act. 1.22. Hen. Stephan calls the act of choice ( 〈 in non-Latin alphabet 〉 ) Creare Magiſtratum, Theſ. ling. Graec. novum uſum hine verbo tribuere. the making of and Officer, for it is (as he ſays) a new found ſenſe of the word, to ſignifie, laying on of hands. And if the Apoſtle Luke ſhould uſe it for laying on of hands, Eng. Pop. cere. p. 165, 16 • . it was never uſed ſo before his time by any writer, holy or prophane: And unleſs his purpoſe was to write that which none ſhould read, it muſt needs be that as he wrote ſo he meant,Cart. on Acts 14.23. Election by voices, ſays Cartwright.

Yea let it be further obſerved, that in Election and Ordination, the ſame word is uſed; In Election, Act. 1.23. Act. 6.6. 〈 in non-Latin alphabet 〉 In Ordination it is 〈 in non-Latin alphabet 〉 ; the ſame word, with addition of a prepoſition, ( 〈 in non-Latin alphabet 〉 ) only: And as the Tranſlators of the Bible render both words, Appoint. 〈 in non-Latin alphabet 〉 They appointed, Act. 1.23. 〈 in non-Latin alphabet 〉 we will appoint, Act. 6.3. So the Prepoſition 〈 in non-Latin alphabet 〉 doth not alter the ſenſe ſpecifically from the word when it is without it, 〈 in non-Latin alphabet 〉 pro. 〈 in non-Latin alphabet 〉 apud Euſtrach. no not in the matter of making an Officer: For its all one 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , as H. Stephan obſerves.Theſ. ling. Graec. tom. 1. 1732. C. & 1767. E. In the New Teſtament 〈 in non-Latin alphabet 〉 ſignifies to place one, and to place one with honor; whence the phraſe is 〈 in non-Latin alphabet 〉 he ſhall ſet the Sheep on the right hand, Mat. 25.33. Its an authoritative word, as Rom. 3.31. 〈 in non-Latin alphabet 〉 , We establiſh the Law. And the Septuagint, whom Luke is obſerved to follow moſt,Cart. in Acts 14.23. uſe 〈 in non-Latin alphabet 〉 for as much as 〈 in non-Latin alphabet 〉 , as 1 Chron. 9.22. 〈 in non-Latin alphabet 〉 . Theſe did David and Solomon appoint in their ſet office. But eſpecially conſider that electing one is taking up an Office for him, Act. 1.20.22. and he that is elected is ſaid to be numbred amongſt Officers, Act. 1.26. The lot fell on Matthias, • nd he was numbred amongſt the Apoſtles. Numbred 〈 in non-Latin alphabet 〉 communibus ſuffragiis ſeu calculis ad ſcriptus est, by common conſent or votes he was put into the number, or inrolled amongſt the Apoſtles.

Omnes illi actus qui pertinent ad vocationem vel tendunt ad electionem, ut, nominatio, praeſentatio, examinatio, vel ab electione pendent, ut, Ordinatio, inſtitutio vel immiſſio. Ames Caſe Conſ. ubi ſupra. Relationes in ſubjecto dicuntur exiſtere poſito▪ fundamento & termino. Sed legittima electio & fundamentum Miniſterii & p • rticularis Eccleſia iſta vel illa terminus. Voet. ubi ſupra. p. 265. Conſecratio eſt adjunctum Miniſterii, at que adjunctum eſt poſterius ſuo ſubjecto. Id. 18.5. Upon whomſoever Election falleth, Ordination doth, neceſſarily, and therefore the Call to the Miniſtery lies principally in Election; as he that is choſen to be a King, muſt be Crowned, therefore his election gives him the right to rule. That Ordination neceſſarily follows Election, appears Act. 6.3. where the Apoſtle bids them look out (i. e. chuſe, as its explained ver. 5.) and he would appoint.

And to this agree our Brethren of the Church of Scotland; Eng. Pop. cere. part. 3. c. 8. p. 167. ſpeaking of Ordination in general (though they inſtance it as to a particular flock) Neither the Patrons preſentation, not the Clergies nomination, examination, and recommendation, nor the Biſhops laying on of hands and giving of inſtitution; nor all theſe put together, can make up to a man his Calling to be a Paſtor, without the free Election of the flock: Again, A man hath from his Election power to be a Paſtor, ſo far as concerns Jus ad rem; And Ordination only applieth him to the actual exerciſing of his Paſtoral Office, which Ordination Ought to be given to him Onely who is elected, and that becauſe he is elected.

6. A Miniſter may want and be without Ordination in ſome caſes, therefore its not eſſential to his Galling. Thus Gregor. Thaumaturgus way, and others may be in times of perſecution. This Argument Voetius preſſeth larger, and ſheweth, even by confeſſion of the Papiſts, (That one elected or choſen, may without Ordination do all the offices of a Miniſter, as, Excommunicate, Abſolve, and concludes it is no more to the effence of a Miniſter, then bowing of the knee externally is eſſential to prayer to God, or the leading of the Bride and pomp of a wedding • ay, is to marriage, Deſp. cauſa Papal. 266, 267.

7. The inconveniences will be very great which follow upon this, That Ordination is Eſſential to the calling of a Miniſter: For of neceſſity, for the maintenance of it, it muſt be aſſerted that the Romiſh Prieſts, by whom Ordination comes to us (and therefore to Beza it was all one, to be Ordained by the Ordinary, and to be Conſecrated in Romana Eccleſia, in Acts 14.23.) are the Miniſters of Jeſus Chriſt, and the Church of Rome wherein they are, the true Church and Spouſe of Chriſt: Yea, that there is a perſonal ſucceſſion of Miniſters (uninterruped by Hereſie or whatſoever elſe may nullifie a Miniſters Calling) from the Apoſtles times to this preſent; For if there be but one, who when he Ordained was no Miniſter, or not Ordained, all that were Ordained by him are no Miniſters, if Ordination be eſſential.

Impoſition, or Laying on of Hands, is neither Eſſential to a Miniſters Call, nor to his Ordination: For,

1. SOme have been made Miniſters without it, as the Apoſtles and Matthias, Acts I.

2. When the Apoſtle bids Titus to Ordain, Tit. 1.4. He ſays not a word of Impoſition of hands.

3. When the Apoſtle uſed it to Timothy, 2 Tim. 1.6. it was ſo uſed as it was in giving the Holy Ghoſt; as appears by comparing that place with Acts 19.6. And therefore was no more eſſential to Timothy's being a Miniſter, then it was to their Baptiſm, Act. 196. The Apoſtles indeed by the laying on of their hands did ſignifie their giving of the gift of the Holy Ghoſt (ſay the Divines of Scotland) but now as the miracle,Eng. Pop. cerem. p • g. • 69. ſo the myſtery hath ceaſed. Something extraordinary its likely was in the Apoſtles laying on of hands, for he ſayes the Gift was given 〈 in non-Latin alphabet 〉 ,2 Tim • .6. by the laying on of my hands, as it was 〈 in non-Latin alphabet 〉 by prophecy, which was peculiar to extraordinary Officers; but it was but [with] 〈 in non-Latin alphabet 〉 , 1 Tim. 4.14. They it ſeems had but a bare concurrence, but the efficiency was in Paul ſingularly, as our Brethren of Scotland expreſs it, Pauls hands were the mean,Eng. Pop. cere. 168, 169. the laying on of their hands, the Rite and ſign of his Ordination. And therefore they adde, Its not to be uſed with opinion of neceſſity; Ordination may be done by word alone without any Ceremony. And again, If the uſe of impoſition of hands in Ordination, be accounted and uſed as a ſacred Rite, and as having a ſacred Signification (the uſe of it not being neceſſary) it becomes unlawful, by reaſon of the by gone and preſent Superſtitious uſe of the ſame in Popery.

4. If laying on of hands be eſſential to a Miniſters Call, then are the Miniſters of the Reformed Churches no Miniſters: For, though they uſe laying on of hands now as a thing indifferent,In Act. 14.23. yet they who uſed it firſt had it not themſelves.Quidam hoc referre malunt ad manuum impoſitionem quae & ipſa ſit prorſus neceſſaria; & hoc praetextu accepto, vocationē noſtram irritam eſſe dicunt, quoni • m Ordinarii (quos vocant) nobis Manus non impoſuerunt; Sive, quod non ſimus in Romana Eccleſia Ordinati. Reſpondeo, & ipſis Canonibus quos jactant, irritam eſſe conſecrationem cui non praeirit legitima electio, aut quae fit Excommunicato, Oſtendant autem ipſi vel unum in tota illa ſua Hierarchia qui legitime ſit vocatus, imo qui non ſit centies ipſo jure Excommunicatus. Si ipſis eorum Synodis ſtetur. Nos igitur cur abillis Impoſitionem manuum peteremus, aut quo jure ipſi nobis eam tribuerent? Habemus autem nos, Dei beneficio, Certas noſtrae vocationis notas, legitimo ab Eccleſiis noſtris & vitae & Doctrinae teſtimonſo (per Dei gratiam) ornati; & ab iiſdem electi, ac Demum etiam invocato Deo nomine in noſtro miniſterio confirmati, cui Dominus (ut ſpero) ejectis tum furibus Mercenariis, benedicat. They are the words of Beza, Some (ſaid he) chuſe to refer this to laying on of hands, as if it alſo were altogether neceſſary, and under this pretence ſay, Our Calling is Null, becauſe the Ordinaries (as they call them) have not laid hands on us, or becauſe we are not conſecrated in the Church of Rome. I anſwer, By thoſe Canons which they boaſt of, the conſecration is Null, where there was not firſt a lawful choiſe, or which was done by one who is Excommunicated: Let them ſhew but one in all their Hierarchy, who is lawfully choſen, yea who is not by the very law, a hundred times Excommunicate, if they will ſtand to their own Synods. Why ſhould we therefore deſire hands to be laid on us by them? Or by what Law can they do it? But we have by the bleſſing of God, certain Marks of our Calling, being (through the Grace of God) adorned with the lawful teſtimony of our life and Doctrine from our Churches, and after that by calling upon the name of God confirmed in our Miniſtery, which God I hope will bleſs, and caſt out both the Theeves and Hirelings.

And in the ſame caſe are the Lutherans, who hold laying on of hands not to be eſſential to their calling; Yea that its Popery to hold it ſo. Bellarmine (ſays Tarnovius) would have laying on of hands to be abſolutely neceſſary,Tarnov. de Miniſterio c. 25. l. 1. qu. 1. as the ſubſtantial part of Ordination. Chemnitius puts the caſe, Whether his Miniſtery be Null who hath not hands laid on him; and having reptated their opinion who ſay its not neceſſary ſo the Call be lawful, he layes the neceſſity of it to be in regard of others who • un and are not ſent, not in regard of the Calling it ſelfe, but that the Calling may be witneſſed which the Miniſter hath: and ſayes, Ordinationon facit vocationem, Ordination makes not his Calling, but declares it. And further, Praecipue ſervatur iste ritus at tota Eccleſia communibus & ardentibus pracibus, &c. that Impoſition of hands is retayned chiefly for the prayers ſake which the whole Church make, &c. Yea, Fatendum ſane, nullum extare in ſcripturis Mandatum Dei quod hic citus Ordinatione fit adhibendus; there is no Command of God in Scripture to Ordain by laying on of hands.In 1 Tim. 5.22 Loc. Com. Tom. 3.137. Danans ſayes, Laying on of hands is not neceſſary, ſo there be but prayer made to confirm the party elected, and the whole Church joyne in prayer with him that the Spirit of God would ſtrengthen him; and he gives amongſt other reaſons, as that prayer is all, this for one, Qui hanc ceremoniam Praeciſe urgent incidunt in vanas quaestionis & ineptas, The urging of it breeds vain and fooliſh queſtions about Miniſters callings. And with them agrees the Church of Scotland; Eng. Pop. cere. pag. 168, 169. The Church hath full liberty to uſe any other decent Rite, or to uſe no Rite at all, beſide a publique declaration; the Church is not tyed to uſe any Rite at all by the word of God, in the giving of Ordination.

Yea ſuppoſe it Eſſential, and then, whereas it hath been held againſt the Browniſts, that the Miniſtery in the Church of England is not [Null] though the Biſhops laid on their hands, who ſhould not have had a finger in it (becaus an extrinſecal circumſtance failing, or being corrupted, a thing ceaſes not to be) yet if it be made eſſential, what ſhall be ſaid▪ ſeeing both in the Biſhops intention in ordaining, and in the profeſſion of the party ordained, hands were laid on him, not as a Presb yeer formally, but as one of a ſuperior Order to Elders; And for ſcuh an Order there is no Divine Inſtitution. As therefore that Baptiſin muſt be repeated which was adminiſtred by a perſon not lawfully called to the miniſtration of it; if the perſon miniſtring be eſſential to Baptiſm, ſo muſt that perſon be ordained again who had hands laid on by a Biſhop, as a Biſhop, if laying on of hands be eſſential to the Miniſtery. Whatſoever wants its eſſentials, is not, though it ſeems to be.

Object. 1 Tim. 5.22. Laying on of hands is put for the whole matter of appointing Miniſters, ergo its eſſential.

Anſ. Take it for granted that it be ſo taken, (though it will not be eaſily proved, becauſe the Scripture ſhews it hath been uſed in other caſes then in appointing Officers) yet it follows not that it is the principal or eſſential thing in Ordination. As for example, Prayer is put for the whole worſhip of God, yet is it not the principal part of worſhip; for ſometimes keeping the Sabbath is put for all the worſhip, as Iſa. 56.4. Again, as when the Scripture by the ſame figure puts lifting up of hands for election (as it doth Acts 14.23.5.) it bindes not to that in all elections, nor places it the eſſence of a choice in that: So neither doth the Scripture place the chief part or eſſence of Ordination in laying on of hands, though it put it for that work.

If therefore laying on of hands be not eſſential, why ſhould thoſe be kept altogether from laboring in the Lords Harveſt, who cannot or have not received it; and in a way too that is as queſtionable as the thing it ſelf?We have the word [Presbytery] but once ſpoken of in all the Scriptures, as belonging to the Churches of the New Teſtament. Calvin underſtāds by it the office of a Presbyter, not a company of them. Thoſe who take it for a company differ a • ongſt themſelves: Some ſay a a company of Preachers, as the Leyden Profeſſors, Synopſ, purior. theol. disp. 43. u. 3 • . Some take it for a company of extraordinary Miniſters, as Apoſtles, Evangeliſts, Prophets, Scott 〈 in non-Latin alphabet 〉 Paracleſ. p. 2 • 8. Others for a company of Ruling Elders, as well as others, Eng. Pop. Cerem. p. 1 • 1. Some underſtand it of a Congregational P • esbytery, (a • the Non-conformiſts againſt Downame, and the Scots againſt Tilenus) Some of a Claſſical, Provincial Presbytery, as the London Miniſters. If the Calling may be true without it, why is it equally preſſed with it? Is there more need of an adjunct, an acceſſory, a ſolemnity, then of Miniſters, peace, ſalvation to peoples fouls by preaching? Aſſoon as they had but an Altar, they offered on it when they came out of Babylon, and ſtaid not till all the Temple in all its furniture and utenſils, was ready, EZra. 3. Before they were wholly carryed away into Babylon, they worſhipped and ſerved God with thoſe Veſſels which were left in the Sanctuary, though they had not all, 2 Chron. 36.7.10.18. What higher point of Separation is there, then to make void, or deny a whole Ordinance for want of a Circumſtance?

FINIS.