Quest. XIV. What is it that maketh a visible member of the universal church? And who are to be accounted such?

1. Baptism maketh a visible member of the universal church; and the baptized (as to entrance, unless they go out again) are to be accounted such.[246]

2. By baptism we mean, open devotion or dedication to God by the baptismal covenant, in which the adult for themselves, and parents for their infants, do profess consent to the covenant of grace; which includeth a belief of all the essential articles of the faith, and a resolution for sincere obedience; and a consent to the relations between God and us, viz. that he be our reconciled Father, our Saviour, and our Sanctifier.

3. The continuance of this consent is necessary to the continuance of our visible membership.

4. He that through ignorance, or incapacity for want of water, or a minister, is not baptized, and yet is solemnly or notoriously dedicated and devoted to God the Father, Son, and Holy Ghost, in the same covenant, though without the outward sign, and professeth openly the same religion, is a visible christian, though not by a complete and regular visibility; as a soldier not listed nor taking his colours, or a marriage not regularly solemnized, &c.

5. He that forsaketh his covenant by apostasy, or is totally and duly excommunicated, ceaseth to be a visible member of the church.

Quest. XV. Whether besides the profession of christianity, either testimony or evidence of conversion, or practical godliness, be necessary to prove a man a member of the universal visible church?

1. As the Mediator is the way to the Father, sent to recover us to God, so christianity includeth godliness; and he professeth not christianity, who professeth not godliness.[247]

2. He that professeth the baptismal covenant, professeth christianity, and godliness, and true conversion. And therefore cannot be rejected for want of a profession of conversion or godliness.

3. But he that is justly suspected not to understand his own profession, but to speak general words, without the sense, may and ought to be examined by him that is to baptize him; and therefore though the apostles among the Jews who had been bred up among the oracles of God, did justly presume of so much understanding, as that they baptized men the same day that they professed to believe in Christ; yet when they baptized converted gentiles, we have reason to think, that they first received a particular account of their converts, that they understood the three essential articles of the covenant.[248] 1. Because the creed is fitted to that use, and hath been ever used thereunto by the churches, as by tradition from the apostles' practice. 2. Because the church in all ages, as far as church history leadeth us upward, hath used catechising before baptizing; yea, and to keep men as catechumens some time for preparation. 3. Because common experience telleth us, that multitudes can say the creed that understand it not.

If any yet urge the apostles' example, I will grant that it obligeth us when the case is the like (and I will not fly to any conceit of their heart-searching, or discerning men's sincerity). When you bring us to a people that before were the visible church of God, and were all their lifetime trained up in the knowledge of God, of sin, of duty, of the promised Messiah, according to all the law and prophets, and want nothing, but to know the Son and the Holy Ghost, that this Jesus is the Christ, who will reconcile us to God, and give us the sanctifying Spirit, then we will also baptize men the same day that they profess to believe in Jesus Christ, and in the Father as reconciled by him, and the Holy Ghost as given by him. But if we have those to deal with who know not God, or sin, or misery, or Scripture prophecies, no nor natural verities, we know no proof that the apostles so hastily baptized such.

Of this I have largely spoken in my "Treatise of Confirmation."

4. It is not necessary to a man's baptism and first church membership, that he give any testimony of an antecedent godly life; because it is repentance and future obedience professed that is his title; and we must not keep men from covenanting, till we first see whether they will keep the covenant which they are to make. For covenanting goeth before covenant keeping: and it is any, the most impious sinner, who repenteth, that is to be washed and justified as soon as he becometh a believer.

5. Yet if any that professeth faith and repentance, should commit whoredom, drunkenness, murder, blasphemy, or any mortal sin, before he is baptized, we have reason to make a stop of that man's baptism, because he contradicteth his own profession, and giveth us cause to take it for hypocritical, till he give us better evidence that he is penitent indeed.[249]

6. Heart covenanting maketh an invisible church member, and verbal covenanting and baptism make a visible church member. And he that maketh a profession of christianity, so far as to declare that he believeth all the articles of the creed particularly and understandingly, (with some tolerable understanding, though not distinct enough and full,) and that he openly devoteth himself to God the Father, Son, and Spirit, in the vow and covenant of baptism, doth produce a sufficient title to the relation of a christian and church member; and no minister may reject him, for want of telling when, and by what arguments, means, order, or degrees he was converted.

7. They that forsake these terms of church entrance, left us by Christ and his apostles, and used by all the churches in the world, and reject those that show the title of such a profession, for want of something more, and set up other, stricter terms of their own, as necessary to discover men's conversion and sincerity, are guilty of church tyranny against men, and usurpation against Christ; and of making engines to divide the churches, seeing there will never be agreement on any human devised terms, but some will be of one side, and some of another, when they forsake the terms of Christ.

8. Yet if the pastor shall see cause upon suspicion of hypocrisy, ad melius esse, to put divers questions to one man more than to another, and to desire further satisfaction, the catechumens ought in conscience to answer him, and endeavour his satisfaction. For a minister is not tied up to speak only such or such words to the penitent; and he that should say, I will answer you no further than to repeat the creed, doth give a man reason to suppose him either ignorant or proud, and to suspend the reception of him, though not to deny it. But still ad esse no terms must be imposed as necessary on the church, but what the Holy Ghost by the apostles hath established.

Quest. XVI. What is necessary to a man's reception into membership in a particular church, over and above this foresaid title? whether any other trials, or covenant, or what?

1. A particular church is a regular part of the universal, as a city of a kingdom, or a troop of an army.

2. Every man that is a member of the particular church, is a member of the universal; but every one that is a member of the universal church, is not a member of a particular.

3. Every particular church hath its own particular pastor, (one or more,) and its own particular place or bounds of habitation or residence; therefore he that will be a member of a particular church, 1. Must cohabit, or live in a proximity capable of communion. 2. And must consent to be a member of that particular church, and to be under the guidance of its particular pastor, in their office work. For he cannot be made a member without his own consent and will; nor can he be a member, that subjecteth not himself to the governor or guide.

4. He therefore that will intrude into their communion and privileges without expressing his consent beforehand to be a member, and to submit to the pastoral oversight, is to be taken for an invader.

5. But no other personal qualification is to be exacted of him as necessary, but that he be a member of the church universal. As he is not to be baptized again, so neither to give again all that account of his faith and repentance particularly which he gave at baptism; much less any higher proofs of his sincerity; but if he continue in the covenant and church state which he was baptized into, he is capable thereby of reception into any particular church upon particular consent. Nor is there any Scripture proof of any new examinations about their conversion or sincerity, at their removals or entrance into a particular church.

6. But yet because he is not now looked on only as a covenant maker, as he was at baptism, but also as a covenant keeper or performer, therefore if any can prove that he is false to his baptismal covenant, by apostasy, heresy, or a wicked life, he is to be refused till he be absolved upon his renewed repentance.

7. He that oft professeth to repent, and by oft revolting into mortal sin, (that is, sin which showeth a state of death,) doth show that he was not sincere, must afterward show his repentance by actual amendment, before he can say, it is his due to be believed.

8. Whether you will call this consent to particular church relation and duty, by the name of a covenant or not, is but lis de nomine: it is more than mutual consent that is necessary to be expressed; and mutual consent expressed may be called a covenant.

9. Ad melius esse, the more express the consent or covenant is, the better: for in so great matters men should know what they do, and deal above-board: especially when experience telleth us, that ignorance and imagery is ready to eat out the heart of religion in almost all the churches in the world. But yet ad esse churches must see that they feign or make no more covenants necessary than God hath made; because human, unnecessary inventions have so long distracted and laid waste the churches of Christ.

10. The pastor's consent must concur with the persons to be received: for it must be mutual consent; and as none can be a member, so none may be a pastor, against his will.[250] And though he be under Christ's laws what persons to receive, and is not arbitrary to do what he list, yet he is the guide of the church, and the discerner of his own duty. And a pastor may have reasons to refuse to take a man into his particular charge, without rejecting him as unworthy. Perhaps he may already have more in number than he can well take care of. And other such reasons may fall out.

11. In those countries where the magistrate's laws and common consent, do take every qualified person for a member of that church where his habitation is, (called a parish,) and to which he ordinarily resorteth, the pastor that undertaketh that charge, doth thereby seem to consent to be pastor to all such persons in that parish. And there cohabitation and ordinary conjunction with the church, may go for a signification of consent, and instead of more particular contract or covenant, by virtue of the exposition of the said laws and customs. Yet so, that a man is not therefore to be taken for a member of the church merely because he liveth in the parish; for so atheists, infidels, heretics, and papists may do; but because he is, 1. A parishioner, 2. Qualified, 3. Joining with the church, and actually submitting to the ministry.

12. Where there is this much only, it is a sinful slander to say that such a parish is no true church of Christ; however there may be many desirable orders wanting to its better being. Who hath the power of trying and receiving we shall show anon.

Quest. XVII. Wherein doth the ministerial office essentially consist?

The office of the sacred ministry is a mixed relation (not a simple).[251] I. As the minister is related to Christ, he is his servant or minister by office; that is, one commissioned by him for that sacred work: where there is, 1. The commission itself (which is not particular, but general, in a general law, applicable to each singular person when qualified). 2. The determination of the individual person who is to receive it: which consisteth in the call, which I have opened before and therefore repeat not. Only note again, 1. That by virtue of the general commission or institution of the office in specie, the power is conveyed from Christ to the individual person, and that the church (electors or ordainers) are not the donors, authorizers, or obligers, but only instruments of designing an apt recipient, and delivering him possession. 2. That by virtue of this institution, charter, or law commission, it is that the acts of a man seemingly or visibly called, are valid to the church, though really he were not ordained or truly called, but deceived them by hypocritical intrusion.[252]

2. The causation or efficiency of Christ in the making any one a minister, is, 1. Dispositive, making him a qualified, fit recipient; 2. Then applying the general commission to him, or giving him the function itself.[253]

1. The dispositive acts of Christ are, 1. Giving him competent knowledge for a minister. 2. Giving him competent goodness; that is, love to God, truth, and souls, and willingness for the work. 3. Giving him competent power and abilities for execution, which is principally in utterance; and so qualifying his intellect, will, and executive power.[254]

2. The immediate conveyance or act of collation, is, 1. An obligation laid on the person to do the work. 2. Authority given him to warrant him, and to oblige others; that is, a jus docendi, gubernandi, &c.

3. The form of the relation is denominated, 1. From the reception of these efficiencies in general. 2. From the subordination which hereby they are placed in to Christ, as their relation is denominated a termino.

1. Formally the office consisteth in, 1. An obligation to do the work of the office. 2. Authority to do it, and to oblige others to submit to it.

2. These make up an office which being denominated also from the terminus, is considered, 1. As to the nearest term, which is the work to be done. 2. The remote, which is the object of that work.

The work is, 1. Teaching: 2. Ruling: 3. Worshipping.[255] And so it is essentially An obligation and power of ministerial teaching, ruling, and worshipping God.

2. As to the object it is, 1. The world to be converted. 2. The converted to be baptized, and congregated or ordered into particular societies (so far as may be). 3. The baptized and congregate to be, (1.) Taught; (2.) Ruled; (3.) Guided in worship.[256]

From all which resulteth an office which is ministerially subordinate to Christ, 1. The Prophet or Teacher; 2. The Ruler; 3. The High Priest and Lover of his church; and it may be aptly called both a teaching ministry, a ruling ministry, (not by the sword, but by the word,) and a priesthood or priestly ministry.[257]

II. As the pastor is related to the church, he is, 1. A constitutive part of particular political churches. 2. He is Christ's minister for the church and for Christ; that is, to teach, rule, and worship with the church. He is above the church, and greater than it, as to order and power, and not the minister of the church as the efficient of the ministry: but he is less and worse than the church finally and materially; and is finally the church's minister, as the physician is the patient's physician; not made a physician by him, but chosen and used as his physician for his cure: so that to speak properly, he is not from them, but for them. He is Christ's minister for their good; as the shepherd is his master's servant, for his flock, and so finally only the servant of the sheep.[258]

The whole uncontrovertible work of the office is laid down in my small book called "Universal Concord," to which I must refer you.

Quest. XVIII. Whether the people's choice or consent is necessary to the office of a minister in his first work, as he is to convert infidels, and baptize them? And whether this be a work of office? And what call is necessary to it?

I conjoin these three distinct questions for expedition.

1. That it is part of the minister's office work to teach, convert, and baptize men, to bring them out of the world into the church, is undeniable; 1. In Christ's express commission, Matt. xxviii. 19, 20, "Go, disciple me all nations, baptizing them—" 2. In the execution of this commission.

2. That this was not peculiar to the apostles or their age is proved, 1. Because not an extraordinary work, like miracles, &c. but the first great business of the gospel and ministry in the world. 2. Because others as well as the apostles did it in that age, and ever since. 3. Because the promise is annexed to the office thus described, "I am with you always to the end of the world." Or if you translate it "age," it is the age of the church of the Messiah incarnate, which is all one. 4. Because it was a small part of the world comparatively that heard the gospel in the apostles' days.[259] And the far greatest part of the world is without it at this day, when yet God our Saviour would have all men to be saved, and to come to the knowledge of the truth. 5. Even where the gospel hath long continued, for the most part there are many still that are in infidelity. And so great a work is not left without an appointed suitable means for its performance: and if an office was necessary for it in the first age, it is not credible that it is left to private men's charity ever since. 6. Especially considering that private men are to be supposed insufficient; (1.) Because they are not educated purposely for it, but usually for something else. (2.) Because that they have other callings to take them up. (3.) Because they have no special obligation. And that which is no man's peculiar work, is usually left undone by all.

II. The people's call or consent is not necessary to a minister's reception of his office in general, nor for this part of his work in special; but only to his pastoral relation to themselves.

1. It is so in other functions that are exercised by skill. The patients or people make not a man a physician or lawyer, but only choose what physician shall be their physician, and what lawyer shall be their counsellor.

2. If the people's call or consent be necessary, it is either the infidels' or the church's. Not the infidels to whom he is to preach: for, 1. He is authorized to preach to them (as the apostles were) before he goeth to them. 2. Their consent is but a natural consequent requisite for the reception and success of their teaching, but not to the authority which is prerequisite. 3. Infidels cannot do so much towards the making of a minister of Christ. 4. Else Christ would have few such ministers. 5. If it be infidels, either all or some? If some, why those rather than others? Or is a man made a minister by every infidel auditory that heareth him?

2. Nor is it christian people that must do this much to the making of a general minister: for, 1. They have no such power given for it, in nature or the word of God. 2. They are generally unqualified and unable for such a work. 3. They are no where obliged to it, nor can fitly leave their callings for it; much less to get the abilities necessary to judge. 4. Which of the people have this power? Is it any of them, or any church of private men? or some one more than the rest? Neither one nor all can lay any claim to it. There is some reason why this congregation rather than another should choose their own pastors; but there is no reason (nor Scripture) that this congregation choose a minister to convert the world.

III. I conclude therefore that the call of a minister in general doth consist, 1. Dispositively in the due qualifications and enablement of the person. 2. And the necessity of the people, with opportunity, is a providential part of the call. 3. And the ordainers are the orderly electors and determiners of the person that shall receive the power from Christ.

1. For this is part of the power of the keys or church government. 2. And Paul giveth this direction for exercising of this power to Timothy, which showeth the ordinary way of calling; 2 Tim. ii. 2, "And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also."[260] Acts xiii. 1-3, "There were in the church at Antioch certain prophets—As they ministered to the Lord, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them; and when they had fasted and prayed, and laid their hands on them, they sent them away. And they being sent forth by the Holy Ghost, departed." In this (whether it be called an ordination, or rather a mission) there is somewhat ordinary, (that it be by men in office,) and somewhat extraordinary (that it be by a special inspiration of the Holy Ghost).

And Timothy received his gifts and office by the imposition of the hands of Paul and of the presbytery. 1 Tim. iv. 14; 2 Tim. i. 6, 1 Tim. v. 22, "Lay hands suddenly on no man."

These instances make the case the clearer, 1. Because it is certain that all the governing power which is given by Christ to the church under the name of the keys, is given to the pastors. 2. Because there are no other competitors to lay a reasonable claim to it.

Quest. XIX. Wherein consistent the power and nature of ordination? And to whom doth it belong? And is it an act of jurisdiction? And is imposition of hands necessary in it?

I. This is resolved on the by before. 1. Ordination performeth two things: (1.) The designation, election, or determination of the person who shall receive the office. (2.) The ministerial investiture of him in that office; which is a ceremonial delivery of possession; as a servant doth deliver possession of a house by delivering him the key, who hath before received the power or right from the owner.

2. The office delivered by this election and investiture, is the sacred ministerial office in general to be after exercised according to particular calls and opportunities; as Christ called the apostles, and the Spirit called the ordinary general teachers of those times; such as Barnabas, Silas, Silvanus, Timothy, Epaphroditus, Apollos, &c. And as is before cited, 2 Tim. ii. 2. As a man is made in general a licensed physician, lawyer, &c.

3. This ordination is ordinis gratia, necessary to order; and therefore so far necessary as order is necessary; which is ordinarily, when the greater interest of the substantial duty, or of the thing ordered, is not against it. As Christ determined the case of sabbath keeping, and not eating the shewbread. As the sabbath was made for man, and not man for the sabbath, and the end is to be preferred before the separable means; so ordination was instituted for order, and order for the thing ordered, and for the work of the gospel, and the good of souls, and not the gospel and men's souls for that order. Therefore when, 1. The death; 2. Distance; 3. Or malignity of the ordainers depriveth a man of ordination, these three substitutes may notify to him the will of God, that he is by him a person called to that office: 1. Fitness for the works, in understanding, willingness, and ability; 2. The necessity of souls; 3. Opportunity.

II. The power of ordaining belongeth not, 1. To magistrates; 2. Or to private men, either single or as the body of a church; but, 3. To the senior pastors of the church (whether bishops or presbyters of a distinct order, the reader must not expect that I here determine).

For, 1. The power is by Christ given to them, as is before proved; and in Tit. i. 5.

2. None else are ordinarily able to discern aright the abilities of a man for the sacred ministry. The people may discern a profitable moving preacher, but whether he understand the Scripture, or the substance of religion, or be sound in the faith and not heretical, and delude them not with a form of well-uttered words, they are not ordinarily able to judge.

3. None else are fit to attend this work, but pastors who are separated to the sacred office.[261] It requireth more time to get fitness for it, and then to perform it faithfully, than either magistrates or people can ordinarily bestow.

4. The power is no where given by Christ to magistrates or people.

5. It hath been exercised by pastors or church officers only, both in and ever since the apostles' days, in all the churches of the world. And we have no reason to think that the church hath been gathered from the beginning till now, by so great an error, as a wrong conveyance of the ministerial power.

III. The word jurisdiction as applied to the church officers, is no Scripture word, and in the common sense soundeth too big, as signifying more power than the servants of all must claim; for there is "one Lawgiver who is able to save and to destroy."[262] But in a more moderate sense it may be tolerated; as jurisdiction signifieth in particular, 1. Legislation; 2. Or judicial process or sentence; 3. Or the execution of such a sentence, strictly taken; so ordination is no part of jurisdiction. But as jurisdiction signifieth the same with the power of government, jus regendi in general; so ordination is an act of jurisdiction. As the placing or choosing of inferior officers may belong to the steward of a family, or as the calling or authorizing of physicians belongeth to the college of physicians, and the authorizing of lawyers to the judges' society, or the authorizing of doctors in philosophy to the society of philosophers or to particular rulers. Where note, that in the three last instances, the learning or fitness of the said persons or societies, is but their dispositio vel aptitudo ad potestatem exercendam; but the actual power of conveying authority to others, or designing the recipient person, is received from the supreme power of the land, and so is properly an act of authority, here called jurisdiction.

So that the common distinguishing of ordination from jurisdiction or government, as if they were tota specie different, is unsound.

IV. Imposition of hands was a sign, (like the kiss of peace, and the anointing of persons, and like our kneeling in prayer, &c.) which having first somewhat in their nature to invite men to the use, was become a common significant sign, of a superior's benediction of an inferior, in those times and countries. And so was here applied ordinarily for its antecedent significancy and aptitude to this use; and was not purposely instituted, nor had its significancy newly given it by institution; and so was not like a sacrament necessarily and perpetually affixed to ordination.

Therefore we must conclude, 1. That imposition of hands in ordination is a decent, apt, significant sign, not to be scrupled by any, nor to be omitted without necessity, as being of Scripture, ancient, and common use.

2. But yet that it is not essential to ordination; which may be valid by any fit designation and separation of the person. And therefore if it be omitted, it nullifieth not the action. And if the ordainers did it by letters to a man a thousand miles off, it would be valid: and some persons of old were ordained when they were absent.

V. I add as to the need of ordination, 1. That without this key, the office and church doors would be cast open, and every heretic or self-conceited person intrude.

2. It is a sign of a proud, unworthy person, that will judge himself fit for so great a work, and intrude upon such a conceit, when he may have the judgment of the pastors, and avoideth it.[263]

3. Those that so do, should no more be taken for ministers by the people, than any should go for christians that are not baptized, or for married persons whose marriage is not solemnized.

Quest. XX. Is ordination necessary to make a man a pastor of a particular church as such? And is he to be made a general minister and a particular church elder or pastor at once, and by one ordination?

I have proved that a man may be made a minister in general, yea, and sent to exercise it in converting infidels, and baptizing them, before ever he is the pastor of any particular church. To which I add, that in this general ministry, he is a pastor in the universal church, as a licensed physician that hath no hospital or charge, is a physician in the kingdom.

And, 1. As baptism is as such our entrance into the universal church, and not into a particular; so is ordination to a minister an entrance only on the ministry as such.

2. Yet a man may at once be made a minister in general, and the pastor of this or that church in particular: and in kingdoms wholly inchurched and christian, it is usually fittest so to do; lest many being ordained sine titulo, idleness and poverty of supernumeraries, should corrupt and dishonour the ministry: which was the cause of the old canons in this case.

3. But when a man is thus called to both at once, it is not all done by ordination as such; but his complicate relation proceedeth from a complication of causes. As he is a minister, it is by ordination. And as he is the pastor of this people, it is by the conjunct causes of appropriation: which are, 1. Necessarily the people's consent. 2. Regularly, the pastor's approbation and recommendation, and reception of the person into their communion. 3. And sometimes the magistrate may do much to oblige the people to consent.

4. But when a man is made a minister in general before, he needeth no proper ordination to fix him in a particular charge; but only an approbation, recommendation, particular investiture, and reception. For else a man must be oft ordained, even as oft as he removeth. But yet imposition of hands may fitly be used in this particular investiture, though it be no proper ordination, that is, no collation of the office of a minister in general, but the fixing of one that was a minister before.

Quest. XXI. May a man be oft or twice ordained?

It is supposed, that we play not with an ambiguous word, that we remember what ordination is. And then you will see cause to distinguish, 1. Between entire, true ordination, and the external act, or words, or ceremony only. 2. Between one that was truly ordained before, and one that was not. And so I answer,

1. He that seemed ordained, and indeed was not, is not re-ordained when he is after-ordained.

2. It is needful therefore to know the essentials of ordination, from the integrals and accidentals.

3. He that was truly ordained before, may in some cases receive again the repetition of the bare words and outward ceremonies of ordination (as imposition of hands). Where I will, I. Tell you in what cases. II. Why.

I. 1. In case there wanted sufficient witnesses of his ordination; and so the church hath not sufficient means of notice or satisfaction, that ever he was ordained indeed: or if the witnesses die before the notification. Whether the church should take his word or not, in such a case, is none of my question, but, Whether he should submit to the repetition if they will not.

2. Especially in a time and place (which I have known) when written and sealed orders are often counterfeited, and so the church called to extraordinary care.

3. Or if the church or magistrate be guilty of some causeless, culpable incredulity, and will not believe it was done till they see it done again.

4. Or in case that some real or supposed integral (though not essential) part was omitted, or is by the church or magistrate supposed to be omitted; and they will not permit or receive the minister to exercise his office, unless he repeat the whole action again, and make up that defect.

5. Or if the person himself do think that his ordination was insufficient, and cannot exercise his ministry to the satisfaction of his own conscience, till the defect be repaired.

In these cases (and perhaps such others) the outward action may be repeated.

II. The reasons are, 1. Because this is not a being twice ordained. For the word ordination, signifieth a moral action, and not a physical only; as the word marriage doth, &c. And it essentially includeth the new dedication and designation to the sacred office, by a kind of covenant between the dedicated person and Christ to whom he is consecrated and devoted. And the external words are but a part, and a part only as significant of the action of the mind. Now the oft expressing of the same mental dedication doth not make it to be as many distinct dedications. For, 1. If the liturgy or the person's words were tautological, or at the ordination should say the same thing often over and over, or for confirmation should say often that which else might be said but once, this doth not make it an often or multiplied ordination: it was but one love which Peter expressed, when Christ made him say thrice, that he loved him; nor was it a threefold ordination which Christ used, when he said thrice to him, "Feed my lambs and sheep."

2. And if thrice saying it that hour make it not three ordinations, neither will thrice saying it at more hours, days, or months, or years distance, in some cases; for the time maketh not the ordinations to be many; it is but one moral action. But the common error ariseth from the custom of calling the outward action alone by the name of the whole moral action (which is ordinarily done to the like deceit in the case of the baptismal covenant, and the Lord's supper).

3. The common judgment and custom of the world confirmeth what I say. If persons that are married should for want of witness or due solemnity be forced to say and do the outward action all over again, it is by no wise man taken in the proper, moral, full sense, for a second marriage, but for one marriage twice uttered.

And if you should in witness-bearing be put to your oath, and the magistrate that was absent should say, Reach him the book again, I did not hear him swear, the doing it twice is not morally two witnessings or oaths, but one only twice physically uttered.

If you bind your son apprentice, or if you make any indentures or contract, and the writings being lost or faulty, you write, and sign, and seal them all again, this is not morally another contract, but the same done better, or again recorded. And so it is plainly in this case.

4. But re-ordination morally and properly so called, is unlawful: for, (1.) It is (or implieth) a lie, viz. that we were not truly dedicated and separated to this office before.

(2.) It is a sacrilegious renunciation of our former dedication to God: whereas the ministerial dedication and covenant is for life, and not for a trial; which is the meaning of the indelible character, which is a perpetual relation and obligation.

(3.) It is a taking the name of God in vain; thus to do and undo, and do again; and to promise and renounce, and promise again, and to pretend to receive a power which we had before.

(4.) It tendeth to great confusions in the church; as to make the people doubt of their baptism, or all the ministerial administrations of such as are re-ordained, while they acted by the first ordination.

(5.) It hath ever been condemned in the churches of Christ, as the canons called the apostles', and the church's constant practice, testify.

5. Though the bare repetition of the outward action and words be not re-ordination, yet he that on any of the forementioned occasions is put to repeat the said words and actions, is obliged so to do it, as that it may not seem to be a re-ordination, and so be a scandal to the church. Or if it outwardly seem so by the action, he is bound to declare that it is no such thing, for the counterpoising that appearance of evil.

6. When the ordainers, or the common estimation of the church, do take the repetition of the words and action for a re-ordination, though the receiver so intend it not, yet it may become unlawful to him by this accident, because he scandalizeth and hardeneth the erroneous, by doing or receiving that which is interpretative re-ordination.

7. Especially when the ordainers shall require this repetition on notoriously wicked grounds, and so put that sense on the action by their own doctrines and demands: as for instance,

(1.) If heretics should (as the Arians) say that we are no ministers, because we are not of their heresy, or ordained by such as they.

(2.) If the pope or any proud papal usurpers shall say, You are no ministers of Christ, except we ordain you; and so do it to establish a traitorous, usurped regiment in the church; it is not lawful to serve such a usurpation. As if cardinals or archbishops should say, None are true ministers but those that we ordain; or councils or synods of bishops or presbyters should say, None are true ministers but those that we ordain; or if one presbyter or one bishop without authority would thus make himself master of the rest, or of other churches, and say, You are no ministers unless I ordain you; we may not promote such tyranny and usurpation.

(3.) If magistrates would usurp the power of the keys, in ecclesiastical ordination, and say that none but they have power to ordain, we may not encourage such pretences by repetition of the words and action.

(4.) If they would make something necessary to ordination which is not, as if it were a false oath, or false subscription or profession, or some unlawful ceremony, (as if it were anointing, wearing horns, or any the like,) and say, You are no ministers without these, and therefore you must be re-ordained to receive them.

(5.) Yea, if they declare our former ministry causelessly to be null, and say, You are no ministers till you are ordained again, and so publicly put this sense upon our action, that we take it as re-ordination; all these accidents make the repetition of the words and actions to be unlawful, unless when greater accidents notoriously preponderate.

Quest. But if such church tyrants should have so great power, as that without their repetition of ordination on those terms, the ministry might not be exercised, is it lawful so to take it in a case of such necessity?

Answ. 1. Every seeming necessity to you, is not a necessity to the church. 2. Either you may publicly declare a contrary sense in your receiving their new orders or not.

1. If you may not as publicly declare that you renounce not your former ministry and dedication to God in that office, as the ordainers declare their sense of the nullity of it, so that your open declaration may free you from the guilt of seeming consent, I conceive it is a sinful compliance with their sin. 2. Yea, if you may so declare it, yet if there be no necessity of your ministerial liberty in that place, I think you may not take it on such terms. As, (1.) If there be worthy men enough to supply the church's wants there without you. (2.) And if you may serve God successfully in a persecuted state, though to the suffering of your flesh. (3.) Or if your imprisonment for preaching be like to be as serviceable to the church and gospel as your continued preaching on those scandalous terms. (4.) Or if you may remove and preach in another country.

8. When any such case doth fall out, in which the repetition of the outward action and words is lawful, it is not lawful to mix any false and scandalous expressions: as if we were required to say falsely, I accept this ordination as confessing myself no minister of Christ till now: or any such like.

9. In a word, a peaceable christian may do much as to the mere outward action and submission, for obedience, peace, order, or satisfaction to his own or other men's consciences. But, (1.) He may do nothing for good ends which is false and injurious to the church.[264] (2.) And he may not do that which otherwise were lawful, when it is for evil ends, or tendeth to more hurt than good; as to promote heresy, or church tyranny and usurpation, whether in pope, prelates, presbyters, or people.