it conjunctly or dividedly it makes a true and good sence to expound laying on of hands here of the ordinance of a preaching Ministery lawfully called and ordained for this ordinance and a professed subjection thereunto may justly be reckoned among the catecheticall points and among the marks of a true visible Ministeriall Church Whereas it were a dangerous and unsafe interpretation and I beleeve that which cannot be made out to say that any of the catecheticall heads enumerate by the Apostle was proper to that primitive age and doeth not concerne after ages or yet to affirme that the giving of the holy Ghost by the laying on of hands was extended to all Catechumens baptized in those times or that the knowledge or profession of the Doctrine concerning the giving of the gifts of the holy Ghost by such laying on of hands was sâ—…ch a principle as that none ignorant thereof though insttucted in all the other Articles of Christian faith could be receaved as a Church-member grounded in catecheticall points I shall adde a sixth argument from the example and practise of the Apostles and others who did ordaine Church officers in their dayes the example is binding in such things as were not onely lawfull and good but have a standing and perpetuall reason The seven Deacons were ordained with prayer and laying on of hands Act 6. 3. 6. Elders were ordained in every city Tit 1. 5. although those Elders were not to preach any new Gospel Gal 1. 8. Paul warneth Timothy 1 Tim. 5. 22. lay hands suddenly on no man i. e. be not rash in ordaining any to the work of the Ministery let them be well examined and approved This is the receaved sence of Interpreters following Chrysostome Ambrose Hierome and others of the Fathers yet Nicolaides Refut tract de missione Ministr will have the Text understood not of ordaining Ministers but of admitting penitents which was done with imposition of hands But is this to expound Scripture by Scripture or is it not rather to forsake an Interpretation confirmed by Scripture and to follow one which is grounded upon no Scripture For wee read nothing in Scripture of laying on of hands in the receaving or restoring of penitents Of the laying on of hands in Ordination wee doe read in Scripture and least it should bee thought the act of one man onely it is mentioned as the act of the Presbyterie 1 Tim. 4. 14. with the laying on of the hands of the Presbyterie A place which Gualtâ—…er Bullinger Tossanus and diverse other good Interpreters thinke to hold forth the way which Paul would have observed in the calling and appointing of men to the Ministery Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office it self dignity or degree of an Elder which was given to Timothy by the laying on of hands Others understand a company of Bishops who were Elders and more too I confesse it doth not oâ—…hers an Assembly of Elders without any prelaticall disparity Now neither oâ—… these Interpretations can strike against that point which now I plead for viz. The point of Ordination but rather make much for it yea even they who understand the office of a Presbyter doe thereby confirme that which I assert in as much as Timothy was not made an Elder but by imposition of hands as these hold If so then certainly Ordination is essentiall to the calling of a Presbyter So that what ever come of the word Presbytery the laying on of hands which made the Presbyter will conclude against them who deny the necessity of Ordination The seventh argument shall bee drawn from the denominations of the Ministers of the Gospell in Scripture 1. They are called Pastors or Shepheards Ier 3. 15. Eph 4. 11. Hee that is not called and appointed by the Lord of the flocke he that entereth not by the doore but breaks in surreptitiously and makes himselfe sheepherd at his own hand is not a sheepherd but a thief Ioh. 10. 9. 10. Next they are Angels or messengers Mat 23. 24. Rev 1. 20 and 2 Cor 8. 23. with 2. 1. and the Embassadours of Christ 2 Cor 5. 20. Eph. 6. 20. Therefore they are sent and appointed and do not run unsenâ—… 3. They are called Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13. 7. 17. do men make themselves Rullers Magistrates Captains at their owne hand or are they not thereunto appointed by others 4. They are called â—…ishops or overseers Act. 20. 28. 1 Tim 3. 1. The Athenians give the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one whom they appointed ordained and sent forth to be Magistrate or Praetor in any of the Townes subject to their jurisdiction See H. Steph. thes ling. Gr in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stewards Luke 12. 42. 1 Cor 4. 1 Tit. 1. 7. Who dare make himself a steward in a Kings house yea or in a more private house not being thereunto appointed and ordained 6. They are servants who invite and call in guests to the weding to the marriage supper Mat 22. 3. Luke 14. 17. Will any except a fool or a knave go and invite guests to a mans Table when he is not sent nor appointed 7. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers Heraulds 1 Tim 2. 7. and 2 Tim 1. 11. Will a Herauld go and proclaime the Kings Edicts or the ordinances of Parliament if hee be not thereunto appointed In both these Texts last cited the Apostle speaking of the Gospell sayeth Whereunto I am ordained a Preacher and an Apostle and a Teacher of the Gentiles Mark hee is ordained not an Apostle but a Preacher as hee could not bee an Apostle without Ordination so he could not bee so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher without Ordination Now ordinary Pastors are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Apostles which hath been before shewed An eight argument I collect from 2 Tim 2. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Which is a most considerable place against the Socinians Anabaptists c. For it Teacheth us these five particulars 1 That the Apostles would not have a teaching or preaching Ministery to end with that time but was carefull to have Pastors or Teachers provided for the succeeding generation also 2. Thes Teachers of others who were to labour in the word and doctrine were to teach no new doctrine but the very same things which they receaved from Timothy and Timothy from Paul and which Paul receaved from the LORD It was in sence no new doctrine when it is taught by Paul much lesse when taught by Timothy and least of all when taught by these who receaved it from Timothie So that the Socinian distinction of the necessity of a speciall calling to the Ministery when the doctrine is
ordinary Object 7. But that Text The Spirits of the Prophets are subject to the Prophets is applyed by many Presbyteriall writers for the upholding the authority of Classes and Synods which is not a good argument of these prophets if these Prophets were extraordinary Answ. This makes the argument nothing the weaker but so much the stronger For if Prophets who were immediatly inspired were to be subject to the examination and judgment â—…nd censure of other Prophets and if Paul and Barnabas gave an account before the Apostles and Elders at Jerusalem of their doctrine so much opposed by some at Antioh Acts 15. and if Peter being accused for going in to the uncircumcised was put to make his defence to them at Jerusalem Acts 11. then à fortiori it doth much more become ordinary Pastors and Teachers to submit to the judgment of an Assembly of Pastors and Teachers And generally as in civil justice 't is a good and equall rule that a man be judged per pares so proportionably in Church censures it will hold among Church officers or Ministers that they should be judged per pares an Apostle by the Apostles a Prophet by the Prophets an Elder by the Elders Object 8. Iudas and Stlas are called Prophets Acts 15. 32. and they exhorted the Church yet they were out of office for they are distinguished from the Apostles and Elders and said to be chiefe men among the Brethren vers 22. Answ 1. This president will carry the prophesying Brethren very high for Silas is reckoned by Divines to have been an Evangelist which may be collected from his travelling through so many places with Paul for spreading the Gospell Acts 16. 17. Act 17. 4 10. 14 15. Act. 18. 5. others think hee had a Ministeriall charge at Jerusalem but the former opinion seems to be better grounded 2. The word Brethren and Brother does not ever note such as were out of office in the Church but 't is diverse times used and so I take it here of such as were neither fixed as Elders nor so eminent in the Church as Apostles but had speciâ—…l and extraordinary employments or administrations in the Church as 2 Cor 8. 18. 22 23 1 Cor 16. 12. 2 Cor 1. 1. Heb 13. 23. 1 Cor 1. 1. 1 Pet 5. 12. Ephes 6. 21. Col 4. 7. Philem 1. 20. From which places it is manifest that the Apostles fellow labourers in their extraordinary administrations are often called Brethren and among these Brethren Iudas and Silas were chiefe men either for the greatnesse of their gifts or more aboundant labours And now in the close my advise and exhortationis unto such Brethren as take upon them to preach or prophesie neither being nor intending to be ordained to the Ministery that they would yet take them to serious second thoughts of this businesse and seeing that prophesying which they take for their president hath been so clearly proved to have been extraordinary seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the publicke teaching edifying the Church and perfecting the Saints Ephes 4. 11. 12. which ordinance is sufficient for that end those Brethren should do well to improve their gifts in another way by writing and by occasionall exhorting admonishing instructing reproving comforting others in that fraternall manner which is sutable to Christians out of office If they desire any other work in the Church let them desire the Pastorall office and offer themselves to tryall in order thereunto for as Greg Nazianzen saith orat 7. Christ hath appointed this order in his Church that the flocke may be one thing Pastors another thing And again 't is a great businesse to teach but it is safe and harmlesse to learn why makest thou thy selfe a Pastor when thou art one of the flock CHAP. VI. Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords supper THe Socinians and the Erastian Crutch-maker before mentioned so plead against the necessity of Ordination that they held it lawfull and free to gifted persons not ordained not onely to preach but to administer the Sacraments whether they extend this to women as well as men I know not Peradventure they will borrow from the Pagans those shee priests whom Gellius out of Cicero cals Antistitas not Antistites or happilie they hold with the old Pepuzians that women may both preach and administer the Sacraments at least if they may not speak in the Church because that is forbidden 1 Cor. 14. 32. although some are so bold as to restrict that prohibition to married women whereof they think they have some colour from the context that yet they may both preach and administer the Sacraments in private places And if there be no more necessary to one that preacheth or ministereth the Sacraments but onely gifts and abilities how can they avoid to allow gifted women as well as gifted men to performe these holy things But it is justly held by the reformed Churches and ordered in the Directorie of Worship agreed upon by both Kingdoms and mentioned also in the late Confession of faith chap 27. that neither Baptisme nor the Lords Supper may be dispensed by any but by a Minister of the Word lawfullie ordained Nay say the soundest Protestant writers not upon pretence of whatsoever necessitie be it among Iews Turks Pagans or to children dying or the like The arguments I lean to are these 1. God hath appointed the Minister of the word lawfully called and ordained and no other to bee the stewards and dispensers of the mysteries of Christ 1 Cor 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required of Stewards that a man be found faithfull Which the Apostle doeth not onely apply to himselfe and Apollo vers 6. where by the way it may be remembred that Apollo was neither an Apostle nor Evangelist but a powerfull Minister of the Gospell and to Sosthenes as appeareth by comparing the Text new cited with 1 Cor 1. 1. but he also applyeth the same to every lawfull Bishop or ordinary Minister Tit. 1. 7. for a Bishop must be blamelesse as the steward of God and this steward is ordained vers 5. So Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make ruler over his houshold to give them their portion of meat in due season 'T is not Christs will that any one of the houshold who is faithfull wise and discreet may take upon him the stewards office to dispense meat to the rest But there is a steward constituted and appointed for that purpose There are stewards appointed in the Church which is the house of the living God and those to continue till the coming of Christ ibid vers 43. 46. and there is nothing which more properly belongeth to the Ecclesiasticall stewards then the dispensation of the Sacraments 2. Ministers lawfully
the mans life or doctrine or against his qualificatiō for such a particular charge for it is certain that not only the congregation but others who know any just impedimēt against his admissiō have place to object the same nor whether the churches liberty of consent be inconsistant with or destructive unto the Presbyteries power of examinatiō and ordination for these may stand together but the question is whether it be necessarily required to the right vocation of a Pastor that he be freely elected by the votes of the Eldership and with the consent tacite or expressed of the major or better part of the Congregation so that he bee not obtruded renitente contradicente Ecclesia The affirmative part of this question is proved from Scripture from antiquity from Protestant writters yea Churches and from sound reason and from the confessions of opposites To begin with Scripture and with the primitive paterne the Apostles themselves would not so much as make Deacons till all the seven were chosen and presented unto them by the Church Ast 6. 2 3 5 6 The Author of the Historie of Episcopacy part 2. pag. 359. To cut off our Argument from Acts 6. saith That the seven were to be the stewards of the people in disposing of their goods good reason that the election should be made by them whose goods and fortunes were to bee disposed of this answer was made by Bellarmine before him But Walaeus tom 2. pag. 52. reasoneth other wayes the feeders of the peoples soules must bee no lesse if not more beloved and acceptable then the feeders of their bodies therefore these must be chosen with their own consent as well as these Secondly Elders both ruling and preaching were chosen by most voices of the Church the suffrages being signified per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by lifting up or stretching out of the hand Act. 14. 23. Where the Syriak version doth insinuate that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood of the Apostles ordination of Elders but of the Churches Election of Elders thus Moreover they made to themselves that is the Disciples mentioned in the former verse made to themselves for they who were made were not Elders or Ministers to Paul and Barnabas but to the multitude of the Disciples in every Church Elders while they were fasting with them and praying and commending them c. Now how could this Election be but after the Graecian forme by the Churches lifting up or stretching out of hands But because some doe still stick at this place it may bee further cleared thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be understood three wayes and all these wayes it saveth the peoples right It may be either the action of the Church onely as the Syriak maketh it or a joynt action both of the Churches and of Paul and Barnabas as Iunius maketh it or an action of Paul and Barnabas in this sense that they did constitute Elders to the Churches by the Churches own voyces However the word relateth to Election by stretching out or lifting up of hands not to ordination by laying on of hands which is the sense followed by the Italian version and Diodati authorising and ordaining such a one only to bee an Elder as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I prove 1. From the native signification of the word where Iulius Pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. Cap. 4. Gualther and Wolf Seberus render it manuum extensio and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus levare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manibus refragari Budaeus interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plebiscitum suffragium H. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum protendo attollo manum porrigo and because saith he in giving votes they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence came the word to be used for scisco decerno creo but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith he as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr Quaest. Resp. ad orthod Resp. ad quaest 14. doeth expressely distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As words of a most different signification where Cedrenus Anno. 526. saith Euphranius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pilander the interpreter rendereth Episcopatui communibus suffragiis deligitur Scapula and Arias Montanus also in his Lexicon tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manus porrigere or elevare eligere or creare magistratum per fuffragia for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most different from laying on of hands which is not a stretching out or lifting up but a leaning or laying down of the hands on some thing Wherefore the Hebrews note laying on of hands by Samak inniti Chrysostome saith the Roman Senat did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which D Potter himselfe turneth did make gods by most voices Charitie mistaken pag 145. 2. The use of the word in this sense and in no other sense either in Scripture 2 Cor. 8. 19. or Greek authors that wrote before the new Testament So that Luke could not be understood if he had used it in another sense but he wrote so that he might be understood If he had meant ordination he would have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 3. Tit. 1. 5. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 6. 2. The manner of the Elections among the Graecians testified by Demosthenes Cicero and others cleareth the meaning of the word So they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium suffragiis obtinet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man giveth a contrarie vote When the Grecians choised their Magistrates at their Comitia held solemnely for that end he that was nominated was brought into the threater before the people so many as aproved of him held forth or stretched forth or lifted up their hands If the major part did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee partly was then said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Magistrate created by suffrages So Elias Cretensis in Greg. Nazianz. orat 3. I finde also in Aeschines orat contra Cetesipont some decrees cited which mention three sorts of Magistrates and among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were made by the peoples suffrage In the argument of Demosthenes his oration advers Androtion these Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates made by the peoples suffrage Fronto Ducaeus in his notes upon the fifth tom of Chrysostome pag 3. confesseth that with heathen writters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is per suffragia creare and therefore the word is rendered in the Tigurine version and by Calvin Bullinger Beza and so doth Erasmus upon the place understand the word ut intelligamus saith hee suffragiis delectos 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not at all make against that which I say as some have conceaved it doth but rather for it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
here is to bee rendred ipsis not illis and so Pasor in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendereth Acts 14. 23. quumque ipsis per suffragia creassent Presbyteros So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Grecians sometimes use the one for the other So H Stephanus Thes. ling. Gr. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he referreth us to Budaeus for examples to prove it see the like Matth. 12. 57 Iohn 4. 2. Thus therefore the text may be conceaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and when they the Disciples of Lystra Iconium and Antioch had by votes made to themselves Elders in every Church and had prayed with fasting they commended them to wit Paul and Barnabas to the Lord in whom they beleeved It needeth not seeme strange that here in one verse I make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ipsis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be illos and meant of different persons for the like will frequently occurre in Scripture Mark 2. 15. as Iesus sate at meat in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Levies house c. 2. And they watched him and they followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iesus Mark 3. whether he would heal him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Iesus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man which had the withered hand Gal. 1. 16. to reveal his Sonne in me that I might preach him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius for God the father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum for Christ. So then the Churches of Lystra Iconium and Antioch after choosing of Elders who were also solemnly set a part with prayer and fasting were willing to let Paul and Barnabas goe from them to the planting and watering of other Churches and commended them unto God that would open unto them a wide and effectuall doore and prosper the work of Christ in their hands Ephes. 6. 18. 19. Or they commended them unto God for their safety and preservation as men are said to commend their owne spirits to God Luke 23. 46. 1 Pet. 4. 19. This sense and interpretation which I have onely offered to bee considered doth not bring any harshnesse and much lesse offer any violence either to the text or context in the Greek But if another sense be liked better whether to understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders ordained or the Churches commended to God by Paul and Barnabas or to understand all the particulars mentioned in that 23. verse to bee common and joynt acts done by Paul Barnabas and the Churches that is that they all concurred in making them Elders by suffrage in prayer and fasting and in commending themselves to the Lord I shall not contend so long as the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained yea although wee should understand by this word an act of Paul and Barnabas alone distinct from the Churches suffrage and consent even in that sense we lose not the argument For first it cannot be supposed that the businesse was put to the lifting or strething out hands in signum suffragii between Paul and Barnabas as if it had been put to the question between them two alone whether such a man should bee Elder in such a Church But how then can it be an act of Paul and Barnabas Thus if you will Thir two did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare suffragiis vel per suffragia id est They ordained such men to bee Elders as were chosen by the Church They two made or created the Elders but the people declared by lifted up hands whom they would have to be Elders So Calvin Instit. lib. 4. cap. 53. § 15. Even as saith he the Roman historians often tells us that the consull who held the court did creat new Magistrates id est did receave the voâ—…es and preside in the Elections 5. Luke doeth usually mention the Churches suffrage in making Church Officers or in designing men to sacred employments as Acts 1. 23. 26. Acts 13. 3. Acts 15. 22. So doth Paul 1 Cor. 16. 3. 2. Cor. 8. 19. 1 Tim. 3. 7. So that it is not likely there should bee no mention of the Churches election here where proâ—…essedly and intentionally mention is made of planting Elders the prayer and fasting as Acts 13. 2 3. so likewise Acts 14. 23. was common to the Church they prayed and fasted cum discipulis jejâ—…nantibus saith the Glosse all being one work why was not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to the Churches also 6. Protestant writers draw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches suffrage Magdebur cent 1. lib. 2. cap 6. Zanchius in 4. Prae. Beza Cartwright and others on the place Bullinger Decad 5. Ser. 4. Iunius contro 5 lib. 1 cap. 7. And others against Bellarmine de Cler cap. 7. Gerhard tom 6. pag. 95. Brochmand Systhem tom 2. pag. 886. Danaeus in 1 Tim. 5. Walaeus in his treatise quibusnam competat vocatio Pastorum and loce pag. 474. Of Papists also Salmeron expondeth this place by Acts. 6. And saith the Apostles gave the Election to the Churches here of Elders as there of Deacons Bel de cler cap. 7. and Esthius in 2. Cor. 8. 19. confesse that if wee look either to the Etimologie of the word or the use of Greek authors it is to choose by votes If it be objected to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to the people will invest them with a judiciall power and a forensicall or juridicall suffrage and where is then the authority of the Eldership Ans. 'T is like enough though I confesse not certain that no Elderships were yet erected in those Churches Acts. 14. 23. But put case they had Elderships yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be referred to the people to signifie their good liking and consent for in Athens it self the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did but like well the persons nominated as when a thesaurer offered some to be surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the people shall approve Demosthenes advers Timocr In which oration 't is also to bee noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assemblie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judiciall court or Assembly of judges are plainly distinguished so farre that they might not be both upon one day and that though the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not they but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judges did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaine or appoint a Magistrate See ibid jusjurandum Heliastarum As for the objection from Acts 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were the preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation 2. It is there attribute to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the councell of God the Apostles were in a manner Elected by voices of the
speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
perpetuall and standing ordinance But a preaching Ministery is a perpetuall and standing ordinance therefore so is Mission The preposition is manifest both from the kniting together of the parts of this Text in which the Apostle screweth up the necessity of Mission as high as the necessity of preaching As likewise from Matth. 28. 19. 20. Which doeth not onely prove a perpetuall Ministery in the Church alway even unto the end of the world but also that this perpetuall Ministery is authorized by Mission or Commission from Christ. For reference to this perpetuall Ministery Christ saith Goe teach and baptize and loe I am with you alway even unto the end of the world So that who ever doeth lawfully exercise the office of teaching and baptising is certainly sent he cannot be immediatly and extraordinarly in the reformed Churches therâ—…fore it must be in a mediat and ordinary way The Assumption is before proved 2. As the preaching so the sending is common to ordinary Ministers with the Apostles If ordinary Ministers be Preachers ex officio as well as the Apostles which haâ—…h been before proved then ordinary Ministers are sent as well as the Apostles for how shall they preach except they be sent and how shall they be sent in our dayes except in a mediat and ordinary way by those unto whom the power of Ordination belongeth Except 5 But if this Text Rom. 10. 15. be expounded of Ordination then expectants or probationaries may not preach because not yet ordained Answ. 1. They neither preach ordinarly nor ex officio They Preach occasionally and without a Pastorall or Ministeriall office 2. Neither may these sonnes of the Prophets runne to such occasionall work without approbation and licence for which cause the Directory of worship established in both Kingdoms puts in this caution that such as intend the Ministery may occasionally both read the Scriptures and exercise gifts in Preaching in the Congregations being allowed thereunto by the Presbyterie And so the Text will hold true in all cases extraordinary Preachers Apostles Evangelists Prophets must have an extraordinary Mission Ordinary Pastors and Teachers must have a Mission with power and authority to that effect Probationers and occasionall Preachers must have a proportionable kinde of Mission that is not to the Pastorall office but to preach upon occasion The third argument shall bee taken from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that constituting appointing or making of Church officers which is plainly held forth in Scripture The seven Deacons being elected by the multitude of the Disciples were appointed set and constituted over that businesse by the Apostles Acts 6. 3. Pastors and Teachers have much more need to be appointed to their office and for them let us note two Scriptures one is Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler over his houshold to give them their portion of meat in dew season Grotius upon the place noteth that the former parable concerning watching is intended for all Christians so Mark. 13. 37. but this of stewards belongs to the Pastors of Churches for ' its upon occasion of Peters question concerning the former parable Lord speakest thou this parable unto us or even unto all Christ answeres by this parable of stewards appointed or ordained over the houshold whom he distinguisheth from other servants by their ruleing power verse 42. by their greater knowledge and consequently greater guiltinesse if wicked vers 47. and by the greater trust committed to them vers 48. Now least it should bee thought that this making or appointing of stewards over the houshold of Christ is onely meant of the Apostles as it were of purpose to discover the vanity of that Socinian error 't is said vers 43. Blessed is that servant whom his Lord when he commeth shall finde so doing Till Christ come again and at his comming there shall be stewards appointed and set over his house Which cannot be without the mediate and ordinary way of making appointing and ordaining The Bishops or Elders as well as Apostles are the stewards of God Tit. 1. 7. And so I come to the other Scripture concerning those teaching and ruleing officers The Apostle left Titus at Crete that he might ordain Elders in every city vers 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the beginning replyeth to this Text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—…h to fixe settle establish one who was in office before as appears by Psal 2. 6. See now with how little reason this man oppugneth the receaved principles The Septuagint sayeth he readeth Psal 2. 6. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but David was a King many years before he took in the hill and fort of Zion I shall not stand here upon this erroneous transcribing of the words of the Septuagints I might tell him again that Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have anâ—…inted my King having respect to the very first making him King and this is the neâ—…rest rendering of the Originall But I will stand to that of the Septuagints even their reading without the least violence to their words may be understood not of the setling of David after he took in the fort of Zion but of Gods appointing and ordaining him to rule in upon or over Zion which I doe not doubt was their meaning neither doeth the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder but help this Interpretation of the Septuagint See the like Mat. 25. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not the fixing and setling of that good servant in that ruleing power but 't is the first giving of it to him the first making him ruler over many things having before had but a few things Luke 12. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may confuâ—…e him from the Septuagint themselves Psal. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 1. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Will hee say that the Septuagint meant that God setled and fixed the dominion which man had before over the creatures or that the Prince of the Eunuches did but settle and fixe that government which Melzar had before over Daniel If they meane in those places constituting and appoynting as it is most manifest they doe why not also Psal. 2. 6 God appointed David to be a King upon the holy hill of Zion which is all that can be made out of the Septuagint Well but I will goe yet further with him to discover the futility of his exception 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used for restoring and setling that which is out of ' its course but how did he imagine that this sence of the word could agree to Tit. 1. 5 Thought hee that Titus was left in Crete for restoring setling and fixing those Elders who had left their station or had been cast out or persecuted or the like Doeth not the Apostle
and reformed Churches for they who were scattered abroad being driven away in the heat of persecution might not have the opportunity of Ordination and they went forth to gather Christians to plant Churches to lay foundations where Christ was not known Such cases were in the beginning excepted from the staâ—…e of our present question 5. If Apollos preached without Ordination when he knew onely the baptisme of Iohn and withall when he had to do with those Jews who were yet to be convinced that Jesus was the Christ Acts 18. 25 26 28. It is no good argument against the necessity of Ordination where the doctrine of Christ is known and receaved and Churches constituted And withall how will it be proved that Apollos having been one of Iohns Disciples had not some commission from Iohn to preach the Word Or if Apollos was but a gifted brother without any publick calling or authority in the Church how came he to be so much esteemed as to be compared with Peter and Paul 1 Cor 1. 12. Lastly as touching Christs preaching in the Synagogues hee was lookt upon as a Prophet extraordinarly râ—…ised up in Israel Luke 4 15. 16 24. and the Jews say of him plainly a great Prophet is risen up among us Luke 7. 16. Iosephus his testimony given to Christ as a great Prophet is known Object 2. The Church doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their voices in Election make creat constitute or ordain Elders Acts 14. 23. therefore Elders need no other Ordination but are sufficiently ordained or made by the Church if elected and receave their power from the people See this Objection prosecuted in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 9. 10. 11. And in the Queries touching Ordination pag 33. tom 37. Answ 1. There is no cogent reason brought by these men why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if rendered thus as they would have it when they had by voices ordained must bee therefore understood of Ordination by the people and not by Paul and Barnabas for as I have before noted out of Calvìn Instit. lib 4. cap 3. § 15. The sence may bee this Paul and Barnabas did make and ordain Elders according to the voices of the Churches themselves that is they ordained such as the Church desired If so they are double loosers by this their Objection 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant of the Churches Act then it is not ordaining but choosing by voices The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought not to hinder the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election with the Churches consent and Ordination are both of them necessary not inconsistent In Athens it self although the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose by voyces their Magistrates or Rulers yet the persons so elected were not ordained and solemnly set apart appointed and authorized by the people but by the Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Demâ—…sthenes orat advers Timoâ—…r tels us that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took an oath to be faithfull in their constituting or ordaining of Mag strates 3. In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. Moses said unto all Israel Take yee wise men and understanding and known among your Tribes and I will make them Rulers over you The people choose them who shall be Rulers but Moses maks them Rulers Acts 6. 3. Wherefore brethren look yee out among you seven men of honest report full of the holy Ghost and wisdome whom we may appoint over this businesse The people choose the Apostles appoint the Deacons 4 The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized 'T is here with a person chosen as with a thing chosen Ezra was to choose and to designe when and how much silver wheat wine oyle should be taken for the House of the Lord not exceeding the proportion of a hundreth but the power and authority by which these things were given forth by the Thesaurers to be applyed to such uses was from the decree of Artaxerxes Ezra 7. 21 22. So Ester choosed what to make request for but the thing was to be performed by authority of the King 〈◊〉 5. 3 6. So a man may be chosen to an office by some and authorized to act in that office by others How many subordinat offices civill and military are there in which men act by the power and authority derived from the ordinances of Parliament although not nominated and chosen by the Parliament but by others intrusted by the Parliament to choose 5. Even where Election and Mission are in the same hands yet they are not confounded but are lookt upon as two distinct acts Christ first choosed the twelve and pitched upon such as he would and then ordained them and sent them forth Mark 3. 13. 14. The Synod of the Apostles and Elders first choosed then sent Iudas and Silas Acts 15. 22 25. Where you may observe also by the way that the Mission of a man to the Ministery or Pastorall charge of a Congregation doeth not belong to the people who choose him they cannot send him to themselves When Election and Mission are in the same hands 't is in such cases as thâ—…se two last cited when men are sent abroad to others then indeed they who choose them may also send them but when they are sent to those who choose them then they are sent by others a Minister is sent to the Congregation therefore he is not sent by the Congregation and so that place Rom 10. 15. How shall they preach except they be sent cannot be understood of the peoples Election but of Ordination or Mission from the Presbytery appointed to ordain 6. The same Apostolicall Patterne which holds forth unto us the choosing of Elders in every Church Acts 14. 23. doeth also hold forth unto us the ordaining of Elders in every City Tit 1. 5. and these acts in different hands therefore not the same yea as many conceave in that same Text Acts 14. 23. beside the Election by voyces th re is a distinct Ordination expressed under the adjuncts thereof prayer and fasting Object 3. The Apostle saith 1 Cor 14. 26. When yee come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation vers 13. yee may all prophesie one by one Therefore all that preach or prophâ—…sie need not to be ordainâ—…d Answ What those Prophets were and what is meant by prophesying there all are not of one opinion I hold that these Prophets were in mediatly and extraordinarly inspyred and I reckon them among these other administrations which wâ—…re not ordinary or ever to continue in the Church Apostles Evangelists Workers of miracles But of this I am to speak distinctly and by it selfe afterwards Mean while thâ—…y that make
well argue that the believing Romans who are called the servants of God Rom 6. 22. or these believing Strangers who have the same name 1 Pet 2. 16. were Apostles and that we are to understand by the servants of God in these Texts Apostles because Tit 1. 1. The Apostle Paul calleth himself a servant of God By the like Logick he may argue that the ordaining of Elders Act 14. 23. Tit 1 5. is meant of ordaining Apostles because the Scripture calls the Apostles Elders 3. Peter calls not himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of the word is explained two wayes both are mentioned by H. Stephanus in Thes ling Gr Tom 3 pag 545. and both of them make against that which this Querist drives at First the sense is conceived to be this qui sum ipse Presbyter so the Tigurine who am also an Elder so the English â—…ranslators Now the Text running thus The Elders who are among you I exhort who am also an Elder i. e. I who give this exhortation unto you Elders as I am an Apostle so my Apostleship doth not exclude me from being one of you for I am also an Elder Thus I say this very Text makes against the Querist for even here we see that they who were commonly called Elders were not Apostles But there is a second sense which maks yet more against the Querist For H. Stephanus expresseth the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus quâ—… ipse è seniorum Presbyterorum Collegio est he who is of the Assembly or Colledge of Elders commonly called the Presbytery Hierome did happily intend the same thing by the word Compresbyter And likewise Beza by his rendering ego una Presbyter i. e. I who am together with you a Presbyter or you and I being Presbyters all of us together And so the Text may be red thus The Elders who are among you I exhort who am also of your Presbyteries There were Presbyteries among them or Assemblies of Elders properly so called and of these Presbyteries Peter was also a member and when he was present in any of the Presbyteries in Pontus Gallacia Capadocia Asia aâ—…d â—…ythinia he joyned and acted as an Elder and as in a Presbytery This sense I preferre to the other For if he had intended no more but to tell them that he also was an Elder I should think he wold have chosen another plainer expression as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort for I also am an Elder or thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort as being my self also an Elder Or thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort I my self also being an Elder But now when he purposely chooseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he intimateth somewhat more then that he was an Elder viz that he was Presbyterated together with them as being also of their Presbyteries or Assemblies of Elders Words of the like composition in the Greek tongue may help to give us light in this particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pollux useth for contubernalis is not simply he who is also a guest or who is also a companion but he who is a guest in the same Inne or a chamber fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any who ever he be that doth also lodge live eat but he who liveth together eateth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be rendered he who is also an Ambassadour but he who is a collegue in the same Embassy â—…ollega in legatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply he who also is a witnes for then he who is a thousand miles off being witnes in another cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who bears witnesse together in the same thing or he who joyneth in the same testimony as Rom 8 16. Pollux hath also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui est ejus deÌ„ decuriae not he who is also of a band or company but he who is of the same band or company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who is also a Disciple for then a Scholler among our Antipodes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a condisciple in the same schoole And if we speak properly we will not call every Minister of holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmista but he who is our collegue or associat or a Minister of our owne company So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus well explaineth complures simul collecti non sigillarim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for a counsell which is also taken but for a counsel taken joyntly or together Many like instances might be given both in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like and likewise in the Latine compotator compransor combennones commolitor commurmuratio compatior competitor compingo compâ—…icatio comploratio compossessor compromitto comprovincialis concivis concriminatio concolor condiscipulus confabulatio confaederatio congener congerminalis congenitus câ—…ngerminasco conjubilatio conjurati connutritus conservus consedeo consocer consorbio conterraneus contemporaneus contribulis convelificor converberatus convivâ—… convictus and I know not how many more of that kinde in which words the preposition cannot be rendered by also but by together in the same thing joyntly or of the same And now I hope it may appear that the Scripture objected by the Querist doth not hurt but help the Presbytery 4. Suppose the Presbytery 1 Tim 4. 14. to be an Assembly of Apostles as the Querist would have it what shall he gaine thereby For the name Presbyterie being purposely chosen in this Text which mentions laying on of hands in Ordination will prove that the Apostles did these as Elders and as an act of one Assembly of Elders not as any thing peculiar to the Apostles For no rationall man will imagine that the holy Ghost intending to expresse some extraordinary thing which the Apostles did as Apostles and which belongs not to ordinary Elders would in that very thing purposely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Assembly of Elders 5. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not an Assembly of Apostles but of Elders who were not Apostles may appear plainly by comparing the Text now in controversie with 2 Tim 1. 6. the gift of God which is in thee by the putting on of my hands If an Assembly of Apostles had laid hands on Timothy and so joyned in that action with Paul as the Querist supposeth Paul had not thus distinguished his laying on of hands from that of his fellow Apostles as if the gifts of the holy Ghost had been given to Timothy only by the laying of his hands and not by but with the laying on of the hands of his fellow Apostles Of this difference of the phrase in
Prophets If not upon those Scriptures which are applyed by some to the prophesying Brethren or gifted Church-members 8. There are but three senses of the word Prophesying which I can finde any where else in the new Testament 1. For such prophesying as is competent to all converted and gifted persons when they are filled with a spirit of illumination and speak with other tongues as the spirit gives them utterance In which sense Ioel foretold that daughters as well as sonnes hand maids as well as men-servants young and old should prophesie Acts 2. 17 18. Which was accordingly fulfilled upon the day of Penticost for Acts 1. 14. and 2. 1. 4. This Spirit of Prophesie was powred out upon all the Disciples men and women 2. For such prophesying â—…s is the preaching of ordinary Ministers although I know no Text where without any controversie the word is used for the ordinary Ministeriall preaching Yet I understand the word to bee used in this sence though by allusion onely where of before Revel 11. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundreth and threescore dayes cloathed in sackcloath 3. For extraordinary prophesying from immediate and miraculous inspiration in which sence it is often used in the new Testament as I shall shew anone But a fourth sense viz. The prophesying of gifted Brethren not sisters out of office and that publickly and by an ordinary gift I can finde no where and if we goe either higher or lower then the ordinary Pastorall preaching women as well as men might prophesie in the Scripture language Prophetesses as well as Prophets 9. The Apostle plainly distinguisheth Prophesie both from the word of knowledge and from the word of wisdom 1 Cor. 12. 8. 9. 10 For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another prophesie now what is that gift and manifestation of the Spirit which is supposed to be given to gifted and prophesying-members must it not fall under that enumeration 1 Cor 12. 7 8 9 10 11. Is it then the interpretation oâ—… opening of Scripture that is the Teachers part the word of knowledge Is it both to interpreâ—… and apply Scripture that is the pastors part the word of wisdome Is it to prophesie that is more nor either the word of 〈◊〉 or the word of wisdome and is therefored 〈◊〉 from both 10. In that Text last cited prophesie is mentioned not only as a gift by which the Spirit worketh for the profite and edification of the Church but as a Ministery function and adâ—…inistration in the Church for veâ—…s 4. 5 6. The Apostle teacheth us that there are diversitiâ—…s 1 Of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of operations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereafter in reference to all these three he addeth the enumeration of the particulars ver 8. 9 10. In a Prophet hterefore there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the new Testament for the Ministery not onely of ruling Elders and Deacons Rom 12. 7. of Pastors and Teachers yea of Evangelists and Apostles Ephes 4. 12. Col 4. 17. 2 Tim 4. 5. 11. Acts 1. 17. 25. and 12. 25. and 20. 24. and 2â—… 19. Rom. 11. 13. 2 Cor 4. 1. and 5. 18. and 6. 3. and 9. 1. and else where the English translators in these places render it sometimes Ministerie sometimes Office sometimes indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the new Testament for any Ministring to the necessities of the poore Saints by charity and almes But no body that I know doth imagine or can imagine that this is the sense of the word 1 Cor 12. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I conclude that the Prophets in these primitive times had an office or Ministery in the Church 11. The word Prophesying is often used in the new Testament for that which is extraordinary and by Revelation Mat. 26. 68. Rev 1. 3. Acts 21. 9. Luke 1. 67. Revel 22. 10. 19. Revel 10. 11. Mark 7. 6. 1 Peter 1. 10. Jud 14. John Baptist is called a Prophet Luke 1. 76. and 7. 28. Matth 21. 26. and 14. 5. Christ himselfe is called a Prophet Matth. 13. 57. Luke 7. 16 and 24. 19. John 4. 19. and 9. 17. Elymas the Sorcerer is called a false Prophet Acts. 13. 6. Prophesying in the name of Christ is joyned with other miraculous gifts Mat 7. 22. Many will say to me in that day Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderfull workes Acts 19. 6. and when Paul laid his hands on them the holy Ghost came on them and they spake with tongues and prophesied In this sence is the word used when 't is said that Cajaphas prophesied John 11. 51. the same word is used for propheticall prediction 1 Tim 1. 18. according to the prophesies which went before on the Rev. 2. 22. Jezebel did call her selfe a Prophetesse 12 Prophecy as Paul speakes of it is so farre from being a common priviledge of gifted Saints out of office that it is one of the speciall and rarest gifts which the Apostles themselves had or could have 1 Cor. 13. 2. And though I have the gift of prophesie and understand all mysteries and all knowledge which stands there between the gift of tongues and the faith of miracles again 1 Cor 14. 16. Now brethren if I come unto you speaking with tongues what shall I prosite you except I shall speak unto you either by Revelation or by knowledge or by Prophesying or by Doctrine The first two Revelation and knowledge are immanent in the Apostle The other two Prophesying and Doctrine are transient from the Apostle to the Church What shall my gift of tongues profite you saith he or how shall you be edified or satisfied thereby unlesse either I utter some Revelation unto you by Prophesying or utter my knowledge unto you by Doctrine so distinguishing Prophesying from Doctrine as greater then it because Prophesying proceeds from Revelation Doctrine from knowledge in him that teacheth 13. I have yet another reason which I think will be a hard knot to our dissenting Brethren the Apostle compareth in that 14. Chap the gifts of tongues and the gifts of prophesie He commendeth both as desirable vers 1. and wisheth to them all both these gifts vers 6. but rather prophesie as comparatively the better for edifying the Church Et magis minus non variant speciem There are both good and desirable gifts of the Spirit given to profite withall 1 Cor. 12. 7 10 11. The Apostle also alloweth as many to speak with tongues in
out of Panormitan Olim Presbyteri in communi regebant Ecclesiam ordinabant sacerdotes There is another Glosse which the Erastians who love not the name of Presbytery with any power at all jure divino are glad to take hold off 'T is that which Bilson Stutlivius and other Episcopall writers made use of distrusting as it should seeme that other Interpretation last mentioned And they had it from Bellarmine and some Popish expositors See Gorranus upon the place I confesse it was also one of Calvins few for they were but very few mistakes and 't is diligently catcht at by those who set at nought Calvins judgement in other things But quandoque dormitat Homerus I think it worth the while to examine this Glosse And I shall offer these reasons following to make it appeare that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here the office of an Elder but the Assembly of Elders commonly called the Presbytery 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used by the holy Ghost for the office it self or degree of an Elder But 't is used in two other places in the new Testament for an Assembly or Counsell of Elders Luke 22. 66. Acts 22. 5. in which places Arias Montanus rendereth it by Senatus Beza in the first of these places retaineth the word Presbyterium In the other place both his version and the Tigurine hath totus Seniorum ordo But the old English translation readeth the company of Elders However both places are clearly meaned of the company of Elders not of the office it selfe for the office of Elders could not meet together as in that place of Luke Neither could the office of Elders bear witnesse to Paul as in that place of the Acts. Mr. Selden in his upon Ebraica lib 1. cap 15. understands the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places to be used by Luke for the great Sanhedrin the highest Assembly of Elders Now then why shall we not understand the same word 1 Tim 4. 14. to be the Assembly not the office it selfe of Elders And I shall aske those who think the Apostle means the office of Elders upon what imaginable ground can they conceave that this is the Apostles meaning or how come they to divine this thing or how could the Apostles words be understood in that sense The holy Ghâ—…st never useth the word in that sence The Septuagint never use the word in that sense for they use it not at all No Greek Author that lived before Paul can be found to have used the word in that sense for the word it self is not found in heathen writers I finde onely one place where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conceaved to be used for the office of an Elder And that is in the Apocrypha story of Susanna vers 50. But H Stephanus tom 3. pag 545. makes a doubt whether it should not bee written in that signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and suppose it be to be read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that Geek is not so old as Paul for it is ascribed to Theodotio as Mr. Seldon tells us in that place last cited out of him Yea the Jesuits of the English Colledge of Doway in their Bible acknowledge that this story is translated out of Theodotions edition and this is the oldest Originall which they can alledge for it And besides this it may be understood of the Assembly of Elders when the Elders say to Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which those Jesuits of Doway render thus because God hath given thee the honour of old age Others the honour of an Elder or an ancient But I know no reason why the word may not here signifie there Assembly of Elders God hath given thee the Assembly of Elders that is God hath given thee thy petition and thy desire which was the meeting again of the Assembly of Elders as is plaine by the verses preceeding Even as God gave to his praying children this present Parliament 2. If the Apostle had meant to expresse the dignity or degree of an Elder hee would rather have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Greek writers use pro senum honore vel dignitate then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not used in that sence 3. And if he had meant to stirre up Timothy from the honour or dignity of that office and degree which was conferred upon him he had rather mentioned the degree of an Evangelist than of an Elder Even as he saith to him else where doe the work of an Evangelist 4. The very Popish Interpreters are forced to confesse that the Apostle means an Assembly of Elders Plurium Presbyterorum saith Mariana caetus Presbyterorum saith Salmeron Esthius upon the place noteth that imposition of hands was à pluribus adhibita according to that Canon of Carthage Hugo Cardinalis noteth here the great honour of Presbyters that three of them at least laid on hands in Ordination Wherefore I can see no sense which can agree to the Text but that which is the ordinary and known sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Assembly of Elders In which sense it is also frequently used by ancient writers whereof he that will may read good store of examples in D. Blondelli Apollogia pro sententia Hieronymi pag 89 90. It hath been objected by some that 1 Tim 4. 14. holds forth no president for ordinary Presbyteries because 1. Here is mention of prophesie which was an extraordinary thing 2. Timothy was ordained by the laying on of the Apostle Paul his hands 2. Tim 1. 6. Lastly Timothy was an Evangelist and how could a Presbyter ordain an Evangelist Answ 1. Those very things which are objected to depresse the Presbyterie doe put upon it so much the more aboundant honour Altho prophesies had gone before concerning Timothy and some extraordinar predictions 1 Tim 1. 18. Altho likewise the Apostle Paul himself is supposed to have been present and to have laid on hands at the sametime yet neither the extraordinary prophesies nor the laying on of the hands of an Apostle did swallow up take away or hinder the ordinary power and right of the Presbyterie to be acted and put forth in the ordaining of Timothy or did exempt Timothy from entring by that ordinary doore and passage through those ordinary hands of the Presbytery 2. 'T is not certaine that either the propheticall predictions concerning Timothy which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praegress as or quae praecesserunt or the laying on of Pauls hands was at the same time with the laying on of the hands of the Presbyterie But whether these things were done together or at severall times 't is very observable that to these the Apostle prefixeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by but to the laying on of the hands of the Presbyterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 1 Tim 1. 6. that thou stirre up the gift
which is in thee by the putting on of my hands 1 Tim 4. 14. the gift which was given thee by prophesie then he addeth with not by the laying on of the hands of the Presbyterie By this change of the phrase on purpose intimating that the prophesie and laying on of Pauls hands were things extraordinary because by these the gift aptitude and ability of parts or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given to Timothy but the laying on of the hands of the Presbyterie was according to the ordinary rule then and there setled being a rite used in Ordination so that Timothy had not by the act of the Presbyterie any gift or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a potestative authoritative Ministeriall Mission for to what other use or end could there bee a laying on of the hands of the Presbyterie Therefore Athanasius in apologia ad Imper Constantium citing this Text and applying it to ordinary Ministers he lives out that part concerning prophesie and the rest of the Text he applies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle Paul hath commanded each one of us in his disciple saying neglect not the gift that is in thee which was given unto thee with the laying on of the hands of the Presbytery 3. If it be said that the laying on of the hands of the Presbytery was onely to shew their consent and joyning in prayer and hearty wishes with the Apostle for Timothy The answer is ready let these who alledge this shew us from Scripture where laying on of hands was ever used for a bare testimony of consent or of joynt prayers and wishes I know imposition of hands hath been used in prayers of blessing or benediction by such as had a speciall power authority and priviledge as Gen 48. Iacob when hee blessed the sonnes of Ioseph laid his hands upon them but we read not that Ioseph or any other whose heart joyned in prayer and hearty wishes for them did therefore lay on hands together with Iacob Mat. 19. 15. Mark 10. 16. When Christ blessed the little children he laid his hands upon them But will any man imagine that they who brought the children to be blessed by him did together with him lay their hands upon them And generally if we consider the use of laying on hands in Scripture wee must conclude that the laying on of the hands of the Presbytery was an authoritative act not a testimony of consenting and joyning onely 4. 'T is thought by some Episcopall writers that Timothy was twise ordained first to be a Presbyter and after to bee a Bishop See the history of Episcopacy pag 117. I should rather say peradventure he was first ordained a Presbyter by the Presbyterie And after ordained an Evangelist by the Apostle Paul However the Presbyteries act needs to be extended no further but to the ordaining him a Presbyter what was more viz. Ordination to the office of an Evangelist might proceed from the Apostle I mean suppose he was ordained once both Presbyter and Evangelist and that both the Apostle and Presbyter did lay on their hands together in this mixed action we may very well distinguish what was ordinary what was extraordinary ascribing that to the Presbytery this to the Apostle 5. And if the Presbyterie had ordained and sent forth Timothy as an Evangelist what inconsistency or absurdity had been in it You will object the lesse is blessed of the greater and not the greater of the lesse Heb 7. 7. I answer although Timothy as an Evangelist was greater then a single Presbyter yet that proves not that he was even in that capacity greater then the whole presbytery one of the house of Lords is greater then one of the house of Commons but he is not therefore greater then the house of Commons When a King and his people is compared together we use to say that he is major singulis minor universis Moreover he that blesseth is not every way greater then he who is blessed but he is greater qua talis in so far as he blesseth And why might not the Presbytery be greater then an Evangelist not simply and absolutly but in so farre as they blessed and ordained him So Ananias put his hands upon Paul Acts 9. 17. and afterwards certain Prophets and Teachers at Antiâ—…ch laid hands on him and Barnabas Acts 13. 1 3. And in so farre there was a majority and preeminence in those who laid on their hands though simply and absolutly they were the greater on whom the hands were laid This takes off some of the chief exceptions brought by the Author of the Queries concerning Ordination quest 19. which done his other exceptions are the more easily mastered He himself passeth from one of â—…hem as not being very considerable viz. that Presbyterie there is used to signifie not a company of Elders but the Ordinance or office it self Of which before There are but two other answers of his One is that Timothy being an Evangelist had no need to passe through the common door of Ordination Of which hereafter The other is a conjecture of his own which if it be a light I confesse it is a new light It seemes more probable saith he be farre that when Paul onâ—…imothy â—…imothy 2 Tim 1. 6. there were some other Apostles or Apostles fellowes that joyned with him in that action And that Apostles should be called Presbâ—…ters or Elders and a company of them a Presbytery or Eldership is an expression consonant to other Scriptures where the appellation of Elder is attributed unto them 1 Pet 5 1. 2. Epist Ioh 1. c. 3 Epist 1. Ans 1 In the last two Scriptures which he citeth the word Elder is a name of age not of office and we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those places to be only a degree more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist to Philemon v. 9. Paul the aged So Iohn the elder i. e. now full of yeares and very old For which reason also some have noted that frequently in his first Epistle he useth this compellation my liâ—…le children 2. Peter indeed speaketh of himself as one of the Elders by office wherein we ought rathâ—…r to observe his humility condescension and prudent insinuation then make any such use of it as this Querist doth It had been more for his purpose if another had said it of Peter and not he of himself For as Oâ—…cumenius upon the place teâ—…s us Peter cals himself so for modesties cause and the better to enforce the following exhortation that the Elders should not lift up themselves above others as he did not lift up himself above them Sure Apostles and Elders were ordinarly distinguishing names as it is manifest from Act. 15. 2. 4. 6. 22 23. Why then would the Querist leave the ordinary Scripture notion of the word Elder and ground his own interpretation of the word Presbyterie upon Peters calling himself an Elder he might al 's
Governours and Government CHAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Theoreticall to be a certain divine truth which ought to be beleived and if practicall to be a necessary duty which we are obleidged unto jure Divino THis assertion must neither be so farre inlarged as to comprehend the erroneous reasonings and consequences from Scripture which this or that man or this or that Church apprehend and believe to be strong and necessary consequences I speak of what is not of what is thought to be a necessary consequence neither yet must it be so far câ—…arctat and straitned as the Arminians would have it who admit of no proofes from Scripture but either plaine explicit Texts or such consequences as are nulli non obviae as neither are nor can be contraverted by any man who is rationis compos See there praef ante exam cens and their examen cap 25. pag. 283. By which principle if imbraced we must renounce many necessary truths which the reformed Churches hold against the Arians Antitrinitarians Socinians Papists because the consequences and arguments from Scripture brought to prove them are not admitted as good by the adversaries This also I must in the second place premise that the meaning of the assertion is not that humane reason drawing a consequence from Scripture can be the ground of our belief or conscience For although the consequence or argumentation be drawn foorth by mens reasons yet the consequent it self or conclusion is not believed nor embraced by the strength of reason but because it is the truth and will of God which Camero prael tom 1. p. 364. doth very well clear Ante omnia hoc tenendum est aliud esse consequentiae rationem deprehendere aliud ipsum consequens nam ut monuimus supra saepenumero deprehenditur consequentiae ratio cum nec comprehendatur antecedens nec deprehendatur consequens tantum intelligitur hoc ex illo sequi I am hoc constituto dicimus non esse sidei proprium sed rationis etiam despicere consequentiae rationem dicimus tamen fidei esse proprium consequens credere Nec inde tamen sequitur sidem quia consequens creditur niti ratione quia ratio non hic argumentum sed instrumentum est quemadmodum 〈◊〉 sides dicitur esse ex auditu auditus non est argumentum fidei sed est instrumentum Thirdly let us here observe with Gerhard a distinction be-between corrupt reason and renewed or rectified reason or between naturall reason arguing in divine things from naturall and carnall principalls sense experience and the like and reason captivated and subdued to the obedience of Christ 2 Cor 10. 4 5. judging of divine things not by humane but by divine rules standing to scriptural principals how opposite so ever they may be to the wisedome of the flesh T is the latter not the former reason which will be convinced satisfied with consequences and conclusions drawn from Scripture in things which concerne the glory of God and matters spirituall or divine Fourthly there are two sorts of consequences which Aquìnas prima part quaest 32. art 1. 2um distinguisheth 1. Such as make a sufficient and strong poof or where the consequence is necessary and certaine as for instance sayeth he when reason is brought in naturall science to prove that the motion of the Heaven is ever of uniforme swiftnesse not at one time slower and another time swifter 2. By way of agreablenesse or conveniency as in Astrology saith hee thi reason is brought for the Excentricks or Epicycles because by these being supposed the Phoenomena or appa entia sensibila in the Coelestiall motions may be salved Which he thinks is no necessary proof because their Phoenomena may be salved another way and by making another supposition Now the consequences from Scripture are likewise of two sorts some necessary strong and certain and of these I here speak in this assertion others which are good consequences to prove a sutablenesse or agreablenes of this or that to Scripture though another thing may be also proved to be agreable unto the same Scripture in the same or another place This latter sort are in diverse things of very use But for the present I speak of necessary consequences I have now explained the assertion I will next prove it by these arguments First from the example of Christ and his Apostles Christ proved against the Sadduces the Resurrection of the dead from the Pentateuch which was the only Scripture acknowledged by them as many think though some others hold there is no warrant for thinking so Mat. 22 31 3. Luke 20. 37 38. Now that the dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob for he is not a God of the dead but of the living for all live unto him Again Ioh. 10. 34 35 36. Is it not written in your Law I said ye are Gods If hee called them gods unto whom the word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent unto the world thou plasphemest because I said I am the Sonne of God The Apostle Paul proved by consequence from Scripture Christs Resurrection Act 13. 33 34. He hath raised up Iesus again as it is also written in the second Psalme thou art my Sonne this day have I begotten thee And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise I will give you the sure mercies of David His God head is proved Heb 1. 6. From these words Let all the Angels of God worship him Divine worship cannot be due and may not be given to any that is not God 2. Argum Although Hooker in his Ecclesiasticall policy and other Prelaticall writers did hold this difference between the old and new Testament that Christ and his Apostles hath not descended into all particularities with us as Moses did with the Jews yet upon examination it will be found that all the ordinances and holy things of the Christian Church are no lesse determined and contained in the new Testament then the Ordinances in the Jewish Church were determined in the old and that there were some necessary things left to be collected by necessary consequences from the Law of Moses as well as now from the new Testament If we consult the Talmud we find there that the Law Num 15. 31. concerning the soul to be cut off for despysing the word of the Lord is applied to those who denied necessary consequences from the Law and saith the Talmud if a man would acknowledge the whole Law to be from Heaven praeter istam collectionem amajori aut minori istamve à pari is notatur illâ sententiâ quia verbum Domini aspernatus est Exc.