This Separation must be performed by Church-Officers who are authorized by Christ hereunto Those that the Holy Ghost here gives this Command unto were the Prophets and Teachers of the Church at Antioch v. 1. And here I meet with Adversaries on both hands the Prelatists on the one hand and some Independents and Anabaptists on the other The former plead for and insist upon something more viz. That Ordination must be performed by Officers of a Superior Order or Degree to those in the Text The latter allow of and are content with something less 1. For the first of these It is one of the grand Controversies of our Age between the Presbyterians and Prelatists Whether this Separation or Ordination must be perform'd by Bishops or may be perform'd by Presbyters so as that it should be of no force except a Bishop have a hand in it That it should be done by Scripture-bishops i.e. Presbyters I willingly grant But the Necessity of the Concurrence of a Diocesan Bishop is that which we deny So that the great Question is this Whether it be absolutely necessary to the firm and sufficient Ordination of a Minister that it be perform'd by the Concurrence Consent Assistance and Approbation of a Diocesan Bishop or Whether Ordination perform'd by a company of Presbyters be not Valid Firm and Sufficient tho' there be no Diocesan Bishop among them Some high Church-men hold the former That the Concurrence of a Diocesan Bishop is absolutely necessary and thereby Vnchurch most of the Reformed Churches to gratifie the Church of Rome And hereupon at that notable Revolution upon the Restauration of King Charles II. our Bishops would have all those to be re-ordain'd that were ordaia'd by Presbyters during the absence of the Bishops or else not to be owned for Ministers nor capable of any Ecclesiastical Imployment or Preferment But that Ordination perform'd only by a company of Presbyters without a Diocesan Bishop is firm and sufficient I shall prove by Scripture which is the only Rule we profess to walk by and therefore sufficient for our purpose My Scripture-proof is two-fold by Example and by Argument 1 We have Scripture-Examples of Ordination perform'd by Presbyters alone viz. 1 This of my Text where you may observe both the Work that was done It was Ordination perform'd by Fasting Prayer and Imposition of hands whereby Barnabas and Saul were separated and set a-part for their Ministerial Imployment And if this be not Ordination what is Here is certainly all that is requir'd thereto if we take our measures either from Scripture or all Antiquity bating the Preparatives thereto which are not of this Consideration Tho' some make Ordination less as we shall hear anon yet none make it more Observe also the Persons that did this Work of Ordination who they were that were commanded by the Holy Ghost to ordain Barnabas and Saul why they were the Prophets and Teachers here at Antioch v. 1. i.e. Such as did not only instruct the People and expound the Scriptures but had also the Prophetick Spirit and were partakers of Revelations saith Dr. Lightfoot Harmony of the New Testament p. 93. These then tho' indued with a Spirit of Prophecy as was both usual and necessary in those times were the ordinary Pastors and Teachers of the Church as the Apostle joyns them together Eph. 4.11 which were no other than Presbyters Here then Presbyters do perform this Work of Ordination and that by the particular Direction and Command of the Holy Ghost and therefore they have power to ordain and their Ordination is Valid and Sufficient 2 Another instance is of Timothy who was ordain'd by the Presbytery 1 Tim. 4.14 Neglect not the Gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery Not of the Office as some would shift it off for the Office has no hands and besides the Office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of Persons in that Office What can be more express than this True Paul joyn'd with them 2 Tim. 1.6 as one of the Ordainers which he 'd never have done if they had not had Authority to do what they did 2. I prove it by this Scripture-Argument or Reason because Presbyters are Scripture-Bishops That Scripture-Bishops may ordain I think is question'd by none But Presbyters are Scripture-Bishops This is generally granted both by Pretestants and Papists except a few high Church-men of late that the words Bishop and Presbyter are used promiscuously in Scripture for the same Persons or Persons in the same Office Convenit inter omnes in Apostolorum aetate inter Episcopos Presbyteros nullum discrimen fuisse saith Cassand Consult Art 14. It is agreed among all that in the Apostles times there was no difference between Bishops and Presbyters Apud veteres iidem Episcopi Presbyteri fuerunt saith P. Lombard With the Ancients Bishops and Presbyters were the same I could add more to the same purpose But that you may not take it upon trust but may see with your own Eyes I shall make it plain to you by comparing two or three places of Scripture together Look into Acts 20.17 18. From Miletus he sent to Ephesus and called the Elders or Presbyters of the Church and when they were come to him he said unto them These then are the Persons to whom he speaks the Presbyters Now look into v. 28. and there he tells them That the Holy Ghost has made them Over-seers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops These Presbyters were Bishops Again Look into Tit. 1.5 I left thee in Crete to ordain Elders Presbyters in every City Then v. 7. For a Bishop must he blameless * Ex hoc loco manifestum eosdem dici suisse Episcopos qui dicebantur erant Presbyteri alias nulla foret in Textu Apostolico connectio quam tamen particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diserte ponit Quae enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec foret Illi constituendi sunt Fresbyteri qui sunt sine crimine quia Episcopum cujus Officium potestas Jurisdictio gradus differt a Presbyterio oportet esse sine crimine Ger. de Min. Eccles From this place it is manifest that the same Persons were both called and were Bishops who were called and were Presbyters Otherwise there would be no Connection in the Apostles Discourse which yet the causal Particle for expresly asserts For what coherence would this be They are to be made Presbyters who are blameless because a Bishop whose Office Power Jurisdiction and Degree is different from that of a Presbyter ought to be blameless whom he calls Presbyters in one place he calls Bishops in the other Once more 1 Pet. 5 1. The Elders which are among you I exhort v. 2. Feed the Flock of God taking the over-sight of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoping it or playing the Bishops Presbyters were made Over-seers
or Bishops by the Holy Ghost in the Acts Treating of the Ordination of Presbyters he lays down the Qualifications of Bishops in Titus the Elders or Presbyters are commanded to exercise the Office of a Bishop in Peter Therefore Presbyters are Scripture-Bishops and consequently may ordain or Ordination performed by them is Firm and Sufficient And here I might content my self with this Proof it being sufficient for us that we have Scripture-warrant for what we do But because Antiquity is so much insisted upon by some in this case as King Charles the First ask'd Archb. Vsher in the Isle of Wight Where he found in Antiquity That Presbyters alone ordain'd any therefore I shall not decline dealing with them at this Weapon but shall joyn Issue with them upon this Point also wherein I shall only produce the Judgment and Testimony of two famous Bishops the most Learned of this Age. The first is a Passage of the renowned Archb. Vsher as it is related by Mr. Baxter both in his Life p. 206. and in his Disput of Church-Government p. 216. The passage is this I ask'd him Archb. Vsher his Judgment about the Validity of Presbyterian Ordination which he asserted and told me That the King ask'd him at the Isle of Wight Where ever he found in Antiquity that Presbyters alone ordain'd any And that he answered I can shew your Majesty more even where Presbyters alone successively ordain'd Bishops and instanc'd in Jerom's words Epist ad Evagr. of the Presbyters of Alexandria choosing and making their own Bishops from the days of Mark till Heraclas and Dionysius The other is of Bishop Stillingfleet who proves by several Instances that Presbyters had the intrinsick power of Ordination but only that it was restrain'd by Ecclesiastical Laws and that after Episcopal Government was setled yet Ordination by Presbyters was lookt on as valid Iren. p. 379 c. and then in another place p. 273. he quotes that very passage of Jerom which A. Bish Vsher had done Nam Alexandria a Marco Evangelista usque ad Heraclam Dionysium Episcopos Presbyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant quomodo si exercitus Imperatorem faciat aut Diaconi eligant de se quem industrium noverint Archidiaconum vocent Ep. 85. ad Evagr. At Alexandria from Mark the Evangelist to Heraclas and Dionysius Bishops the Presbyters having chosen one of themselves and set him in a higher station called him a Bishop as if an Army should chuse an Emperor or a Company of Deacons should chuse one of themselves whom they know to be very diligent and should call him Archdeacon Which Testimony he vindicates from several exceptions that were made against it This then may justifie our practise this day against all Gainsayers that we who are Presbyters and have no Diocesan Bishop among us yet undertake to perform this work of Ordination since as you have seen we have good ground and warrant for it both from Scripture and from Antiquity To which might be added the Consent of all Reformed Churches but that I must hasten Hence also we may see the intolerable Usurpation of those who would not allow the Ordination by Presbyters even in those times when either there were no Bishops or they durst not be known to be lawful and sufficient But do but observe the partiality of these Men They that would not allow Ordination by Presbyters in England or any other Reform'd Church to be valid yet would allow Ordination in the Church of Rome though their Bishops be so far from being the true Ministers of Christ that they are the Slaves and Limbs of Antichrist though their Ordination be attended with so many Fopperies and Superstitious Ceremonies and though the persons be never so unfit yet because one that has the Title of a Bishop has a hand in it therefore that must be valid forsooth and all others invalid and null Let a Person Ordain'd by Presbyters be never so well qualify'd never so faithful in the discharge of his Office let another Person Ordain'd by a Bishop be never so defective in qualifications let him be never so prophane in his Life yet this Man must pass for a true Minister because he has the ineffectual Blessing of a Bishop and the other a meer Usurper and all his Administrations must be null and void for want of this Ceremony Owen of Ordination p. 86. This plainly shows what Friends such are to the Reformation how highly they value the Church of Rome and what dirt they cast in the face and upon the practice of all Reform'd Churches Thus I have I hope pretty well acquitted my self from these Adversaries But there are some others though not so considerable that I must speak a word unto who instead of this Ordination by Church-Officers set up two things in its Room Gifts and a Call from the People I shall speak briefly to both 1. Gifts and Abilities are not sufficient to give a Man a Title to the Office of the Ministry 't is so in no case whatsoever There 's no instance in the World that I can think of from the King on the Throne to a petty Constable or Surveyor of the High-ways or any other thing whatsoever that hath the Nature of an Office in the Commonwealth that a bare qualification and ability for it doth inable a Man to take upon him the discharge of it Much less then should it be so in the Church where all things should be most regular and orderly 1 Cor. 14.40 and where the least miscarriage is dangerous Levit. 10.1 1 Cor. 11.30 Hence even Christ himself tho' fill'd with Wisdom when but a Child Luke 2.40 in whom were hidden all the treasures of wisdom and knowledge Col. 2.3 yet did not thrust himself into the Office of a Priest till called as Aaron as the Apostle observes Heb. 5.5 Now Aaron had not only a particular designation and appointment by God to this Office but was actually put into it and setled in it by Moses Levit. 8. and 9. So Christ was not only call'd by an immediate voice from God the Father Matth. 3.17 but was Anointed as it were by John the Baptist in his Baptism and thereby Invested and Installed into this Office Wheupon the Apostle lays down this General Rue Heb. 5.4 No man takes viz. legally and duly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any honour or office whatsoever his parts and abilities be but he that is called of God And thus much is generally granted by all except a few self-conceited persons that think better of themselves than any body else doth and so turn Self-ordainers They can scarce be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have generally little or no Learning but however they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lay hands I don't say violent hands upon themselves and so become guilty of a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho' not in the worst sense of
A SERMON Preach't at a Publick Ordination IN A Country Congregation ON ACTS XIII 2 3. TOGETHER With an Exhortation to the Minister and People By another Brother LONDON Printed for Iohn Lawrance at the Angel in the Poultry 1697. THE PREFACE THAT this plain homespun Discourse wherein there is little but what is ordinary and common should he pressed not to Death but to Life and Light in this Critical Learned Age wherein there is so much Improvement made in several Points of Natural Knowledge I wish there were an answerable Improvement in point of Morality is to be attributed more to the Favour of its Judges than either its own Desert or the Inclination of the Author for it is not agreeable to his Humour to have the World troubled with old Matter new vamp'd up and put into a new Dress except it may be in such Practical Points as may have a powerful Influence upon the Affections which stand in continual need of Excitation only he would not be guilty of so much Stiffness or such an over-weening Conceit of his own Judgment as to resist the Joynt-desires of his Brethren And since they were the Instigators to and Promoters of this Publication he expects that they should be responsible for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be chargeable withal I know nothing that can be pleaded in its behalf but that things are laid pretty close together Nor have I seen any Sermon printed of late upon this Subject so that possibly it may be new to many and consequently the more acceptable If it may conduce to Edification either in point of Knowledge or Practise that will be an abundant Recompence for the no great Pains it cost the Author who is Devoted to the Service of thy Faith ACTS XIII 2 3. As they ministred to the Lord and fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 16-96 the Holy Ghost said Separate we Barnabas and Saul for the work whereunto I have called them And when they had fasted and pray'd and laid their hands on them they sent them away THIS Book of the Acts is an Ecclesiastical History of the Primitive Church from Christ's Ascention to the second Year of Paul's Imprisonment at Rome which is about twenty seven Years in all It gives an account now the Christian Church was first planted and water'd was first gather'd and propagated both among Jews and Gentiles Among the Jews chiefly by Peter's Ministry whose Apostle he was Gal. 2.8 This is in the twelve first Chapters of the Book And also among the Gentiles by the Ministry of Paul who was their Apostle Rom. 11.13 from the beginning of this Chapter to the end of the Book So that here begins the History of Paul's Ministry to the Gentiles and it begins with his Separation and Ordination for this work in the words of my Text which I shall open particularly and distinctly As they ministred to the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not lose time in confuting the Popish Dream concerning the Sence of this word as if it signified Sacrificing or saying of Mass as those two great Cardinals Baronius and Bellarmin translate it the latter of which saith Whensoever it is applied to the Sacred Ministry and used absolutely it is always taken for the Act of Sacrificing De Missa l. 1. c. 13. But this Conceit is sufficiently confuted by the Learned Casaubon in his Exercitations against Baronius Exerc. 16. c. 41. It signifies generally all manner of Publick Service whether Sacred or Civil and is applied to Angelical Service Heb. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits Here it must signifie all Religious Exercises of the publick Worship of God by Praying Preaching Singing and the like being joyn'd with to the Lord and fasted Hence Chrysostom expounds it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching and the Syriack by Praying Where observe That the Holy Ghost takes this occasion when they were met together in God's presence about his Work to reveal himself to them and give them particular Instructions and Directions concerning his Will and their Duty And fasted Probably this Fast was undertaken by the Church of Antioch in behalf of their Mother-Church at Jerusalem which at this time was under great Persecution by Herod as may be seen in the former Chapter The Holy Ghost said viz. By an inward Instinct or Motion to these Prophets here mentioned v. 1. God the Father spake outwardly by his Son Jesus Christ Heb. 1.1 Here he speaks inwardly by the Holy Ghost and so he does st ill in some degree Do ye so 't is in the Original Who were these ye The Prophets and Teachers whose names are express'd v. 1. The Command is given to them they are the Persons imploy'd by the Holy Ghost for this Work and in this Affair Separate me This some take to be an Answer to their Prayers for the Preservation of the Church then under Persecution as if the Holy Ghost had said I have heard your Prayers the Church shall be preserved and as a Testimony thereof Barnabas and Saul shall be now sent forth to enlarge its Tents to propagate its Doctrine and to beget many Sons and Daughters to it Barnabas and Saul Here now arises a great Difficulty If Barnabas and Saul were Apostles before What means this new Ordination They were separated to the Work of the Ministry before What need it be done again To make way for the resolving this Doubt and removing this Difficulty I shall lay before you what things are certain by Scripture in this case 1 It is certain that Paul was called to be an Apostle immediately by Christ for he affirms this of himself That as he did not receive his Apostleship from Man so neither by Man but by Jesus Christ Gal. 1.1 viz. at Christ's appearing to him in his Journy to Damascus for then he tells him I have appeared unto thee for this purpose to make the a Minister and a Witness Mark that delivering thee from the People and from the Gentiles unto whom now I send thee Sure this was plainly his Call to the Apostleship And therefore he seems to date his Birth as an Apostle or the beginning of his Apostleship from that time 1 Cor. 15.8 Last of all he was seen of me also as of one born out of due time Mark it There was the Time of his Birth viz. as an Apostle Then he had his general Commission 2 Immediately after this Call Paul sets upon the work of Preaching Acts 9.20 Strait way he preached Christ 3 Both Barnabas and Saul were Members of the Presbytery or Bench of Church-Officers at Antioch for they are reckon'd among the Prophets and Teachers there v. 1. 4 Before this Barnabas was sent by the Church at Jerusalem to confirm the Disciples at Antioch who together with Saul preach'd to them a whole Year Acts 11 22-26 5 After this and never before Barnabas is called an Apostle Acts 14.14 which when the Apostles
solid Interpreters do understand it By all which the Necessity hereof appears in this case And yet it 's well known that some Persons tho' sometimes they will admit of it yet lay no stress upon it don't count it a necessary part of Ordination but think it may be as valid without it as with it and accordingly do frequently omit it From whence we may take notice of the unevenness of some Mens Consciences or of their Practice at least which is like Indentures sometimes up sometimes down They require positive signs of Grace in those they admit to be Members They insist upon a Church-Covenant to be ent'red into by them They admit Ordination by the People which things have no Foundation in Scripture On the other side they reject or at least neglect Imposition of hands in Ordination tho' there be such plain Scripture-warrant for it as you have seen 3. The next thing to be spoken unto is the Vse of this Ceremony It serves for divers Ends. 1 To convey unto and bestow upon the Person receiving it the Office of a Presbyter This is the principal Use of it So it was with Barnabas and Saul in the Text they were hereby separated to the Work of the Ministry among the Gentiles So it was with Timothy 1 Tim. 4.14 Neglect not the Gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery By Gift here the * The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken not only for the Grace by which we are fitted for an Office but for an Office to wich Men thro' Grace are fitted Office of the Ministry is generally understood This was given or conveigh'd to him by Imposition of hands 2 It serves to design the particular Person that is set apart for this Office While Prayer is only made for this purpose possibly many Persons in the Congregation may not know who it is particularly that is meant but when hands come to be laid upon him or them then every one sees who it is 3 Thereby the Person is dedicated consecrated and offer'd up to the Lord and his Service as it was used in the Old Testament for this End Numb 8.10 c. 4 It 's used as an Authoritative and Ministerial Benediction of the Person ordain'd as it was used by Jacob Gen. 48.14 and by Christ in his Blessing and Praying over the little Children Matt. 9.15 4. Whose Hands are to be imposed Not the Hands of any of the People which some †In such Churches where there are no Elders Imposition of Hands may be perform'd by some of the Brethren chosen by the Church thereunto Platform of Church-Discipline c. 9. allow of when there are no Elders or Presbyters to be had But that is a case scarce to be supposed and therefore nothing follows upon it Certainly such may be had somewhere or other There is no warrant at all in Scripture for any to lay on Hands in Ordination but Church-Officers Nothing like a Proof is alledg'd but only that place Numb 8.10 but that must needs be meant of the First-born who were the Priests in each Family as I shew'd even now No these have no power to do it It must be done by Church-Officers So it was herein the Text and so in all other places where it is mention'd as I proved before Thus I have both asserted and maintain'd the Lawfulness and Warrantableness the Validity and Sufficiency of our Practice this day and also vindicated it from the Cavils and Exceptions of Adversaries on either hand so that I hope you are all fully satisfied that we don't take more upon us than we have good ground in Scripture for That we don't remove any ancient Land-marks That we don't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intrench upon the Rights of others but keep within the Bounds God has fixed and prescribed to us and so may lawfully proceed to the Work that further remains to be done by us The Exhortation BEloved in our Lord I begin the concluding part of the Solemn Work of this day with the words of the Apostle Heb. 13.22 I beseech you Brethren suffer the word of Exhortation which I shall direct first to you who have been solemnly set apart to the Office and Work of the Ministry by the laying on of the Hands of the Presbytery accompanied with Fasting Prayer and Blessing and then to you the People That which now Sir I am to entertain you with is That you would seriously consider the Greatness of your Office and Work How weighty your Calling is above all others which hath so near a relation to the Purpose of the Father the Purchase of his Son and the Charge of the Holy Spirit To you is committed the Word of Reconciliation your God hath counted you Faithful put you into the Ministry and intrusted you with what highly concerns his own Glory and the Everlasting Happiness of Precious Souls Oh take heed to your self and to all the Flock over which the Holy Ghost hath made you Bishop to feed the Church of God which he hath purchased with his own Blood Acts 20.28 Your principal Work is to Preach the Gospel 1 Cor. 1.17 Ministerially to reveal the Will of God to his Church Soundly to Interpret Expound and Apply the Scriptures to their Edification and especially to Preach Christ to them This is most Profitable both for them and your self This is most Weelcome and Comfortable and the readiest way to break their Hearts Eph. 3.17 18. Luther at his Death thus Pray'd Thee O Christ have I known Thee have I loved Thee have I taught Thee have I trusted and now into thy hands do I commend my Spirit The Name of Christ in a Sermon makes the Preaching Sweetest You are not to be a legal Preacher to preach Salvation by keeping of the Law yet you are to preach the Law a Rule of Obedience as a means to discover Sin and convince Men of their Misery out of Christ as a School-master to draw to Christ Gal. 3.24 Which is God's ordinary way to prepare to the receiving of Christ So preach the Law that you may preach the Gospel for that Preaching is best which drives to Christ and he is the best Preacher not that tickles the Ear but breaks the Heart to seek after Christ the Physician of Souls Labour to preach with all Plainness and Perspicuity to the meanest set off your good Notions in the most obvious plain Expressions The greatest Learning is seen in the greatest Plainness The Learned Dr. Preston did spread his Net that he might catch the Fish Non Rhetorice sed Apostolice non quanta Eloquentia sed Evidentia saith Austin Clearness and Perspicuity is the Grace of Speech painted Glass-windows hinder the Light The Persian Roses were marr'd with the Sweetness of Perfumes An Iron Key will unlock where a Wedge of Gold will not the Foolishness of Preaching tho' not Foolish Preaching Saves The Walls of Jericho