have an hand in Ordination we have shewed before at lage when we shewed what we did not mean by Ordination whither the Reader may repair for satisfaction in it (w) Part 2. Chapter 3. for in our opinion they have no essentiall influence though they may and should be present and assistant at it as we have shewed so that the question and contention is between the Prelates and the Presbyters if these could be agreed the work were done and it were easie to be assured where Ordination might be had 2. We shall with all our hearts compound this controversie and never let it go unto the Jury for if the Bishops will grant as very many of them do that Presbyters in some cases may Ordain we shall grant that Bishops in all cases may but one and that is when a Bishop never was a Presbyter as in Italy it often falls out but if the Priest remember that he was a Clerk the Prelate that he was a Presbyter we shall be ready to kisse those hands that were sometimes laid upon our heads or on our Brethrens for though we think that gradus non variat speciem those honours and embellishments amount not to another order or degree of Ministers yet we do not think them fatal and annihilating of that power of Presbytery they had before if any body therefore doubt whether unpreferred Presbyters have power to Ordain let him go with all our hearts to those Presbyters whom Kings or other Potentates delight to honor accommodate with gayer trappings and endowments (x) Ephes 6. 6. When Benhadad sent unto the Prophet a present namely fourty Camels loaden with every good thing of Damascus as it s said (x) 2 Kings 8. 7 8 9 10. we do not find the Prophet refusing of it and chiding him for laying such an heavy Obligation on him for sure he was that if it were too much there were enough that would assist him in the bearing of it they say religio peperit divitias sed filia devoravit matrem that greatnesse was goodnesse Child but growing wanton kickt against her Dam that the honours and advancements of the Ministers and Church-men in former times opprest them and made them either dull and phlegmatick unto their duty or rampant and untractable unto their fellow Presbyters but now there is a way found out to ease them and let them blood in case of restiveness there is a Law made (y) Deut. 22. 4. Exod. 23. 5. that if one finds the Ass of him that hates him lying under his burthen he should not fail to help him up but we are perswaded that if it had been one of those-fourty Camells that were carrying of the good things of Damascus unto the Prophet there would have been no need of any such Law the world is now become so kind and civil that there is little fear of any such oppression if a Church-man be overwhelmed and lye under a load of riches and revenue he will be quickly eased 3. Although the Presbyters in this and other reformed Churches did believe hold the Bishops Ordination lawful and for peace and order sake were content to take it from them when it might be had yet they always thought they did it not by vertue of any superior order or distinguishing degree they had which Presbyters had not but as Presbyters designed in that part of the Office to have precedency and be alwayes of the quorum and accountable for any errours committed in it and knew very well that they were not omitted or declined for want of any power or inability to Ordain because they are commanded in the rules of Ordination so to minister the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded one part whereof they knew to have been Ordination (z) 2 Tim. 2. 2. and howsoever the Bishops hands were alwayes on the parties head to be Ordained yet the other Presbyters there present were not excluded but laid their hands on also as well as he and though in Ordination they do not say Ordain Ministers yet that 's implyed as we have shewed before for it is not expresly said in the Ordination of a Bishop as appears in the Book Object 4. If none but Presbyters that preach have power to Ordain there will be packing that is none shall be ordered and admitted into Office by them unless they be of Presbyterian principals addicted totally unto that party for they will fift and winnow them as the Devil would have done the Apostles (a) Luk. 22. â—1 that whatsoever is in them shal be discovered if it be not purely putely Presbyteriall they will be shifted off by some device as in the Prelaters dayes their Chaplains had certain private marks to know a Puritan which if discovered in the Party to be Ordained there was no hope of his Admission they had some Shibboleth or other whereby they gathered quarum partium he was of and if he faultred in the answer he was as polluted put from the Priesthood as they were (b) Neh. 7. 64. and it s no new thing but descends unto them from the Scribes and Pharisees that Colledge of Presbyters that we read of that sat in Councill against our Saviour Christ (c) Luk. 22. 66. where none were suffered to be present but those that were engaged perfectly and of their gang nati natorum qui nascuntur ab illis (d) Acts 4. 5 6. Joh. 11. 47 48. And it came to passe on the morrow that their Rulers and Elders and Scribes and Annas the High Priest and Caiphas and John and Alexander and as many as were of the Kindred of the High Priest were gathered together at Jerusalem here was a pack indeed and accordingly the act was ordered a Vote passeth that they should preach no more (e) Act. 4. 18. and so in after times the Presbyters and Popes of Rome gave Holy Orders unto none but those that were engaged throughly unto their way and would preach any thing that was proposed to them by the Conclave and Colledge of Presbyters that sat at Rome as now they do and have a Meeting weekly de propagando fide whereby those monsterous Heresies of Purgatory praying for the Dead Masses Monasteries worshipping of Saints Transubstantiation Supererogation Penances and Pilgrimages and the like were hatched and communicated to the world these got and mingled that Cup of Fornication and then send it to their Mercenary Chaplins to be divided among the Nations as it is (f) Rev. 17. 2. and if it happened that God at any time revealed any thing to any body that was eccentrick unto this Design as he did to Berengarius Waldus and others in the world these Hornets presently so stung and wounded them that they were forced either to abjure or quit their Stations Now seeing God by a mighty hand hath freed us from this vermin should we again make nests for them to breed in and
frequently and more affectionately (w) Phil. 2. 22. ye know the proof of him that as a Son with the Father so he hath served with me in the Gospel so when he was resolved to intrust Titus with Ordination (x) Titus 1. 5. he doth in the verse before bestow a Son-ship on him (y) Verse 4. to Titus mine own Son after the common faith he gives this power unto none but unto Sons that should be bound to carry on Gods Interest and Design Seeing therefore partiality will cleave unto Authority be sure the Authority be fixed where it should be seeing every entity and being in the world is apt for to augment and magnifie it self according to that saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what one hath he labours for to heap its good to follow God and hope the best of things Object 5. If Ordination thus descends from Presbyter to Presbyter from one to one in a succession line and uninterrupted course we see not how the Popes of Rome can be declined and excluded for they are Presbyters what Peter was they say they are for claim to be his Followers and Successors and though some have been Cardinals that never were Presbyters or Priests yet certain it is there never was a Pope that was not first a Priest or Presbyter (z) 1 Pet. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters which are among you I exhort who am also a Presbyter or Elder not only a single and simple Presbyter but a Presbyter in composition or combination and if it once be in the Pope it must come from him for he for many years hath looked on himself as the root and fountain of all Ecclesiasticall and Spirituall power and to be sure there were no Presbyters for many ages and successions in the Church but what received Ordination from his Authority and Influence and if the persons Ordained be the Sons of those that do Ordain as hath been said then our Presbyters at this day must be Popes Sons for indeed Papa is but Father in other words only used because of the affinity it hath with other Forreign Languages so that the Pope must needs bee not God-Father but Father to all the Presbyters that are now and forasmuch as in the judgement and opinion of all our Presbyters to be sure of those that be of the Province of London the Pope is Antichrist we see not how his Sons and Children can be freed from being Antichristian for if they go about for to evade by shifting and distinctions they will be found to be as arrant Sons as formerly only more dis-ingenuous and disobedient to their Parents they should be honester in our opinions if they would do as one in this Nation who chose rather to be accounted as he was indeed a Noble mans Bastard than an ordinary mans Son as otherwise he might have been Sol. 1. The Popes of Rome are not the first nor only Antichrists for there were such in the Church when Rome was Orthodox and farre enough from being Antichristian for the mystery of iniquity began to work in Pauls time as he sayes (a) 2 Thes 2. 7. and some began to love preheminence in Saint John's time (b) John 3. 9. which is the great peece of Antichristianism that is objected to the Pope nay so modest were the Popes of Rome that they contended not for the Title of Vniversall Bishop untill John Bishop of Constantinople went about to snatch it from them and affix it unto that Seat about the year of our Lord five hundred ninety five Now when they saw it would be gone they put in for it and prevailed and for that other part of Antichrist which is to be Heterodox about the Nature and Offices of Christ according as Saint John determined it (c) Joh. 2. 22. there were many of that spirit and perswasion in the Church before John the Apostle wrote his Epistle (d) 1 John 1. 18. 1 John 4. 3. and Arrianism and Photinianism that flatly and plainly denied Christs Divinity were almost every where before they were at Rome for it is well known that Rome was Orthodox cum ingemuerat orbis miratus erat se factum esse Arrianum when the whole World groaned under that opinion now shall we account those Antichristian that have received Ordination from the Successors of those Arrian and Photinian Bishops if so then all the Eastern Churches ever since were and still are Antichristian then those good Bishops that made up the four first Oâ—cumenical or Generall Councills must be Antichristian for Ordination came to them in this respect from Antichrists 2. God is the Father of all Beleevers as wee are taught (e) Matth. 6. 9. yea we are bidden to own no other Father (f) Mat. 23. 9. call no man Father upon earth for one is your Father which is in Heaven this is the Originall and root of all the Church as the Apostle plainly shews (g) Eph. 3. 14 15. and sure we are that he was long before the Pope of Rome and if we be examined further and looked on as we are Presbyters yet here we are more ancient than the Pope for not only did God set Teachers in the Church (h) 1 Cor. 12. 22. but when Christ ascended up on high he led captivity captive and gave gifts to men that is hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers (i) Ephes 4. 8. 11. There were therefore Pastors and Teachers in the Church before the Bishops of Rome were called Popes or pretended unto that Universality of Jurisdiction or Ambition of being above all that justly brought upon him the suspition of being the Antichrist or Man of Sin signified by the Apostle in that signall place (k) 2 Thes 2. 4. yea not onely in other parts of the World but also here in England Pastors and Teachers were established before the Popes of Rome had any interest or anthority among us three Bishops sent from hence unto the Synod of Arles when Constantine the Great was Governour and Ruler here before he was made Emperour the whole Synod with the names of the Bishops sent from hence may be seen at large in the First Volumn of Sir Henry Spelman's Councills its true that this Land was much afflicted partly by the venom of the Arrian and Pelagian Heresies partly by the barbarous cruelty of the Northern Nations that were Pagan-Idolaters for the recovery and relief of whom Gregory the Bishop not yet Pope of Rome sent over Austin and other Ministers not to plant the Faith and Gospell which was done long before but to reclaim and reconcile the jarring parties that were found among the Britaines that were forced into Wales for their security and partly to work upon the Saxon Kings that then were little better than Pagans for Austin found in those parts both Bishops and Presbyters that told him of his pride and
they should fall but rather that through their fall salvation was to come unto the Gentiles to provoke them to jealousie as the Apostle speaks (y) Rom. 11. 11. that though the bricks were fallen yet he would build with hewen stones though the Sicomores were cut down yet he would change them into Cedars (z) Isa 9. 10. though the City and Temple were destroyed yet he would raise a greater and more glorious structure among the Gentiles (a) Isa 54. 11 12. I will lay thy stones with fair colours and thy foundations with Saphires and I will make thy windows of Agates and thy gates of carbuncles and all thy borders of pleasant stones that is I will erect and raise my Church and Temple among the Gentiles and adorn and deck it with lustre and variety of precious graces But it was not now enough to say but shew words would not be took therefore he gives them deeds describes and sets out another house and sets it down in all the parts dimensions and respects that they might see he was not now in jest that he would not nugas agere tanto conatu take pains and care to pourtray and describe what never was intended and the Priests even the Sons of Zadock are expresly mentioned (b) Ezek. 40. 45 46. neither may we think it was intended for a directory to the building of the Temple of Zerubbabel for the directions given unto Solomon by God were on record and there were many yet alive that saw the former Temple and could have given sufficient directions if that had been required and if it be true that this in Ezekiel was ordered in relation to that of Solomon then was it not a pattern to Zerubbabells for they differ not only in the direction Cyrus gives (c) Ezra 6. 3. but in the event and execution also (d) Ezra 3. 12 13. and therefore must relate unto that Spirituall House which God had then determined to build among the Gentiles as the Apostle called those believers (e) 1 Pet. 2. 9. a chosen Generation a royall Priest-hood an holy Nation a peculiar People that ye should shew forth the praises of him that hath called you out of darknesse into his marvelous light CHAP. XVI The tenth Argument THat ought to be in every setled well-ordered Church that was in the first Christian-Gospel Arg. 10 Church that ever was in that Church that was to be the pattern and copy to all succeeding Christian-Gospel Churches for the copy must be well writ decipit exemplar vitris imiâ—abile that was to be the root and Mother-Church of all the rest for if the root be not holy the branches cannot be if the Mother be an Hittite the issue is not of the Holy Seed because the first woman was to be as she is truly called the moâ—her of all living (f) Gen. 3. 20. therefore God takes especiall care to build and frame her as she ought to be (g) Gen. 2. 22. wherein no error can be imagined for his hand was rectitude and could not fail in the essentials to be sure nothing was wanting or superfluous now what Eve was to all the race of mankâ—nde that the first Christan Church was unto all succeeding Christian Churches for Jerusalem was the Mother Church as our Saviour sayes (h) Luk. 24. 47 and that repentance and remission of sins be preached in his Name among all Nations beginning at Jerusalem and as it was the Mother-Church so it was modelled by Christ who was Gods bosome-friend (i) Joh. 1. 18. and could not but know his minde in every thing and neither wanted skill nor will to do the will and minde of him that sent him and to finish his work as he sayes (k) Joh. 4. 34. what therefore Christ set in the first should be in all as what Moses set in the first Tabernacle or Jewish Church was afterwards in all succeeding imitations and augumentations of it in after-times Now Christ was the Son and Moses but the Servant Christ every way as faithful and as exact as Moses (l) Heb. 3. 5 6. and had an eye unto his pattern as well as Moses and Solomon had to theirs (m) Heb. 8. 5 6 what we finde therefore in the first Church should be in all But in the first Christian Gospel-Church we finde some set apart to attend and act in holy things for it is manifest that Christian or Gospel-Churches began in John the Baptist (n) Mat. 11. 13 14. he was designed unto this attendance in his Mothers womb (o) Luk. 1. 14 15 16 17. was not received and acknowledged among the Jews until by express authority of Scripture he had assured and ascertained his calling (p) Joh. 1. 22. 23. and after that his very enemies durst not oppose for all acknowledge him a Prophet (q) Mat. 21. 26 our Saviour Christ succeeded John in some respect though in some respect he was before him (r) Joh. 1. 30. and we are certain he was set apart to attend and act in holy things for though the Church was his inheritance and he might have stept into possession without any sacred or solemn ordination and admission yet he would not till he was baptized declared by a voice from Heaven to be their teacher (s) Mat. 3. 15 16 17. and because few heard this testimony it is again repeated in their hearing that were designed to be witnesses thereof unto the worlds end as the Apostle doth expresly shew (t) 2 Pet. 1. 16 17 18. and so that made good the Apostle speaks of him (u) Heb. 5. 5 6. Christ being now established the Master and Doctor of the Christian Congregation erecteth and ordaineth others as well he might for he was the Apostle and high Priest of our profession (w) Heb. 3. 1. For the Evangelist expresly sayes (x) Luk. 6. 13. he called his Disciples to him and of them he chose twelve whom also he named Apostles there is their election but ordination follows (y) Mark 3. 14 15. and he ordained twelve and sent them forth to preach and to have power to heal sicknesses and east out Devils and when they were in orders he gives unto them their Commission with orders and instructions for their deportment and government therein (z) Mat. 10. 1. and because he knew very well the Harvest was great and the Labourers but few he therefore sends forth others after them and gives them the same security he gave unto the twelve (a) Luk. 10. 1 2 3 4 c. and they found a blessing on their labours which they ingenuously acknowledge (b) v. 17. Now if in the first and Mother Church some were designed and set apart shall after-Churches think to be excused and at liberty shall the Daughter plead a priviledge the Mother had not the issue what the Parent was not possessed of shall any body now be wiser in his
enquiry and examen for the truth lies often in the dark and in a little room as grains of gold and silver in the sands and oare and are allowed to weigh Gods actings in the Mosaical administrations to compare and measure his determinations and decisions in the like case and to gather grounds and Rules from any Text that doth but hint it or hold it out obscurely to us He that shall read the sixth verse of the nineteenth Psalm his going out is from the end of the Heaven and his Circuit unto the ends of it and there is nothing hid from the heat thereof would hardly think the preaching of the Gospel unto the Gentiles were there expresly promised and yet the Apostle doth assure us of it (f) Rom. 10. 18. so he that should read that Law of Moses (g) Deut. 25. 4. thou shalt not muzzle the mouth of the Oxe that treadeth out the corn would hardly think that Ministers maintenance were there established and yet a good Interpreter assures it (h) 1 Cor 9. 9 1 Tim. 5. 18. There are very many weighty points upon which the eternal good and evil of men doth much depend that are but sparingly set down in Scripture as the Trinity of persons in the God-head the unity of two natures in one person in the second person the subsistence of the soul without the body until the Resurrection the union of the person of Christ with the Elements imployed in both the Sacraments yet all these undoubtedly determined and expressed in the Scriptures we must not think therefore to finde these pearls and precious stones above ground but we must cry after knowledge and lift up our voice for understanding we must search for her as for silver and seek for her as for hidden treasure then we shall understand the fear of the Lord and finde the knowledge of God (i) Prov. 2 3 4 5. 7. The best way for to finde out what the Scriptures have determined in Ecclesiastical affairs is to observe the practise of the universal or Catholick Church of Christ in all successions and ages from that time unto this for no doubt the Apostles made known their minds to those that lived with them would not enjoyne what they themselves had never practised and we are sure that Timothy did know what was Pauls meaning in this particular as he sayes expresly (k) 2 Tim. 3. 10 11. thou hast fully known my Doctrine manner of life purpose faith long suffering charity patience and he enjoynes him to deliver that to others that should transfuse and proâ—agate the same unto posterity (l) 2 Tim. 2. 2. we should therefore in matters Ecclesiastical be guided and directed very much by the annals and actions of the Church and those believers that succeeded presently in the Apostles rooms and bequeathed their practice unto succeeding Generations if doubt were made how English Earls and Barons were created what Ceremonies were to attend and usher in their dignity and state Were not the Records of the Tower and the practice of the Nation good directions so if we would know what kind of scrutiny the Scripture doth determine for admitting Ministers the practice of succeeding ages and Records of antiquity must be consulted 8. The only way that the Scripture intimates unto us for admitting Ministers to that honour execution of that Office and attendance upon holy things is ordination We say intimates for we must not look to finde in the Scripture a treatise about this subject that shall describe it and distribute it into the several parts and branches of it but only hints and intimations Rules and directions patterns and presidents that are toucht on by the by which by the care and industry of men may be collected and digested and so proposed to impartial understandings to be considered and determined as God shall guide and blesse them in the search CHAP. III. Shewing what we do not mean by Ordination THose that have many eyes upon them had need to have their own about them when we know our actions will be weighed by others we may do well our selves to weigh them when the Player is at home or in the Tyring-house he may be negligent and careless if he will but when he is upon the stage he must consider what he doth When David was a Shepheard he might play what he would upon his oaten Pipe but when he was annointed King and had many eyes upon him he prayes God to lead him in the right way because of his observers for so the word is rendered by Junius and Tremelius (a) Psal 5. 8. for then he knew he had a vigilant and waking enemy (b) 1 Sam. 18. 9. that from that time forward eyed him Our Saviour Christ came stealing into the world as if he were not willing it should be known for his Mother comes to Bethelem against her will and there is brought to bed in a very mean fashion yet because some strangers made enquiry for a Jewish King Herod is troubled and all Jerusalem with him (c) Mat. 2. 3. indeed his Title was but crazy and he might well be jealous Imbecilla se laedi putant si tanguantur but Solomon had as good a Title to the Crown he wore as God and man were able to convey unto him and was in peâ—ceable and full possession yet when his elder Brother Adonijah moves for an alliance that might perhaps in time degenerate into an insurrection he is immediatly secured by a slaughter-man (d) 1 King 2. 24. that therefore we may take off these unnecessary jealousies and misconstructions we have thought it best to say in the beginning what we mean not by Ordination As he that came unto the muster with a great saddle on his back and the other furniture about him thought good to tell the Muster-master first of all that he was not an Horse we would not have our Readers jealous and therefore have resolved to tell them 1. That by Ordination we mean no politick or civil power When we opened the meaning of the termes did state the question we told you that by Church we did not mean a civil or political Assembly but confin'd our selves to Ecclesiastical and spiritual affairs so now by Ordination we do not mean any civil or political practice but only Ecclesiastical an Office we confess it is as it is called (e) Rom. 12. 7 Rom. 11. 13. but hardly worth the having yea it is an honour as the Apostle saith (f) Heb. 5. 4. no man taketh unto himself this honour but exceeding low and under-valued that no man is ambitious of it yea it is and may be called a power (g) 2 Cor. 10. 8. according to the power which God hath given me but so feeble decrepid that it is not able to resist the meanest Lanspresado in the Army When Lawes were called Statutes and Acts of Parliament this Ordination was not nor in reason could
not be expected but since they have been called Ordinances they have affinity with Ordination When Valens the Emperour had forsook his godly Fathers way and was become a Patron of the Arrians and a persecutor of the Orthodox and godly Ministers he grew extreamly jealous and suspected all that had capacities of undermining and supplanting him and because he had forsaken God as Saul did he durst not trust him nor enquire of him but goes unto a Conjurer for to enquire who should succeed him in the Empire the Devil is in Chains of darknesse as the Apostle speaks (h) 2 Pet. 2. 4. and cannot clearly see before him but tells him that his name began with these four letters D E O D when this was once suggested to him he makes enquiry into all whose names began thus We would not willingly be thus enquired after and therefore tell you plainly we have no worldly aimes nor Ordinances in our thoughts leave that to the great ones of the world as Christ hath said (i) Mat. 20. 25 26. the Princes of the Gentiles exercise Dominion over them and they that are great exercise authority upon them but it shall not be so among you we leave that for them to scramble for and are content to be without the Titles that we may also be without the troubles We confess this Ordination was in former times so sacred and so venerable that to be in Orders to be a Minister were all one but now the meanest Governour in any Garison doth give out orders with more solemnity then the most magnificent and glorious Prelate formerly was wont to do therefore we mean no such political or civil jurisdiction by our Ordination 2. We do not mean compiling and making Canons and Ecclesiastical binding Edicts and decrees though there is no question but such a power is in the Church to make Lawes for the regulating and well ordering of their own body (k) 1 Cor 5. 12 13. as all even the smallest and meanest bodies and societies have alwayes had such as the Inns of Court and Chancery with us now are as the Apostle plainly shews (l) 1 Tim. 3 4 5. which regulating of the Assemblies and Societies of Christians gave the occasion of Ordination in the beginning (m) Act. 6. 1 2 3. and when afterwards there grew debates and differences about the business of Circumcision the Apostles and Elders at Jerusalem do make definitive and binding Ordinances to guide the practice of the Churches as appears (n) Act. 15. 28 29. which resolutions of that Synod and Assembly at Jerusalem the Mother-Church are called the decrees that were ordained of the Apostles and Elders at Jerusalem (o) Act. 16 4. and this was the practice of all succeeding Churches as appears by those Canons that are called the Apostles and others made by the Synods and Assemblies that succeeded But Ordination in the nature of it implies no such thing is terminated in persons not in Rulers and precepts tends to the conservation of the species or kind of Officers in the Church whereby one Minister communicateth and deriveth to another the power and Authority wherewith himself was vested and endowed as Paul requireth Timothy to propagate the ttuths by him delivered to such as should transmit them unto others (p) 2 Tim. 1. 2 and the things which thou hast heard of me before many witnesses the same communicate thou to faithful men who may be able to teach others alsr so Ordination doth communicate the power to other persons that the holy seed may be preserved and propagated down along from one unto another as God hath promised by the Prophet (q) Esa 59. 21. As for me this is my Covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever 3. We do not say it is a Sacrament and its marvail that we do not considering that for many hundred years it hath been so accounted and called in the Church of Christ for though the first undoubted evident record we have for that denomination be Peter Lumbard about six hundred years agoe yet surely he was not the Godfather that first bestowed that appellation on it for we finde him inventing noâ—hing new unless it be distinctions and distributions matter we seldom or never finde him minting but only method for the ordering and understanding of what he found already coined and brought forth into the world but if we should suppose him first yet last we are sure he was not but hath been followed since by all the Writers in the Church of Rome and not by them only but by many Orthodox and great Divines both Calvinists and Lutherans for though they do acknowledge that if a Sacrament be taken properly and strictly for such an instituted Ordinance of Jesus Christ which fitly by some visible and outward Elâ—ment representeth inward grace and exhibiteth the same unto the soul of every worthy and true receiver It cannot be a Sacrament yet if it be taken largely and improperly and largely for an instituted and holy rite or Ceremony whereby external Ecclesiastical power and Authority is derived and communicated from one unto another it may be called a Sacrament yet these good men had never seen it trampled and trodden on as we have done they never heard it called Antichristian nor renounced and laid aside by those that had been formerly ordained themselves yet were not willing it should be stripped of any title that might adorn and beautifie the thing but we that have lived to see it vilified and undervalued should be inflamed and incouraged to set it up and magnifie it as the witnesses (r) Rev. 11. 11 12. in the Revelation because they were seen dead are shewed after they were alive When Mattathias the Priest of Modin saw them do sacrifice unto the Idolls before his face and vilifie the holy things of God he could not bear it but rose up and revenged those affronts and by himself and sons restored Gods true Temple-worship that was utterly decayed and so that zealous holy Prophet David (s) Psal 119. 126 127 128. It is time for thee Lord to work for they have made void thy Law therefore I love thy Commandements above gold yea above fine gold therefore I esteem all thy precepts concerning all things to be right and I hate every false way It hath been usual for those that undertake the patronage and protection of any point to value and advance it above the literal and proper worth when the Apostle found the sacramental Elements so undervalued by the Corinthians (t) 1 Cor. 11. 20 21. he gives them what did properly and really belong unto them (u) v. 23 24 25. but those good men that lived afterwards did
so advance and dignifie those Elements that transubstantiation and the carnal and corporal presence of our Saviour in the Sacrament was for many hundred years undoubtedly believed and the like we finde of many other points that have been controverted but we are not ambitious of any such advancement we are content that Ordination be esteemed an instituted Ordinance of Jesus Christ the door of the sheep-fold as our Saviour speaks whereby the Shepheard entereth (w) Joh. 10. 1 2. the only way to propagate the ministerial power and having gotten that shall be content to wave all garnishes dresses that set it out for we observe that the more simple and single any Jewel is the more illustrious to clutter a deal of gold about a Diamond doth but obscure it its true of this that 's said of vertue in the general divitiis animosasuis shines by the lustre of its own worth and needs not borrow Clothes to go abroad in therefore we do not say its a Sacrament but we say it is a sacred thing When Hercules came into a Temple he found the Image or Statue of Adonis in it but pull'd it down with this expression certè nil sacriâ—es we would not labour to erect and set it up in the Temple and Church of God but that we know and do believe it is aliquid sacris but omnia sacra non sunt sacramenta We shall not strive to lift it up above it self and put a valew on it that is not native and essential The apocryphal Books are many of them very good and may be very well commended to be read and used but because the Papists would have thrust them into the Canon they have been slighted and despised more then they needed as Jacobs eldest son had divers priviledges but because he went up to his Fathers couch his excellency was abated (x) Gen. 19. 3 4. 4. We do not say it doth confer and contribute internal sanctifying saving grace that one that was before a carnal unconverted unregenerate man is thereby made a spiritual converted regenerated person were it a Sacrament as properly and really as Baptisme and the Lords Supper are yet we durst not ascribe so much unto it for however great effects are by the ancient and some modern Writers ascribed to baptisme yet that was supposed to be in non ponentibus obicem in such as were not able to barre the door against the power of it which here is not to be supposed for these must be adulti to be sure grown men as the Apostle speaks (y) 1 Tim. 3. 6 not a novice and therefore able to oppose the work of God upon them but yet it may be said for to confer grace upon such as come provided and prepared for it for the Office and Ministry it doth confer is numbred among those graces that are given by God unto the Church (z) Rom. 12. 6 7 8. and by the Apostle in another place is expresly called grace (a) Rom. 1. 5. by whom we have received grace and Apostleship where the Office of an Apostle is called grace that is a faculty and power to attend and act in holy things which others have not and though Ordination do not confer and contribute a fitness for the service but prerequire it and suppose it for an internal call must qualifie the person to be ordained he must believe and be perswaded that he hath inward grace and fitness for the work and is willing and desirous to be imployed and used in it yet we know not what God may do in such a case whether the fasting praying laying on of hands that must be used in Ordination may not bring down a showre or at least a sprinkling and dew of grace upon the souls of them that are there ready to be ordained for if we do believe that the putting up of bills in an ordinary Congregation to the Minister may bring a blessing down upon the parties that are prayed for why should we not think that when many Ministers and people meet on purpose to beg a blessing upon persons set apart for the work of God that God will hear and answer and do something more then otherwise had been If people did not think God might be moved they would not put up bills for people that were undertaking a voyage by Sea or Land that were like to be very dangerous And besides these general grounds that justly move us to desire the prayers of believers we have special and particular assurance that laying on of hands in Ordination doth give something that may be called grace or a gift in some particular and special manner (b) 2 Tim. 1. 6 7. and it was undoubtedly believed for many ages in the Church that Ordination did imprint a Character on him that was ordained that never could be blotted out which if true could not be any thing else but internal saving grace for if any private godly man may be assured that if he aske he shall receive if he seek he shall finde if he knock it shall be opened unto him and that our Saviour giveth an universal and common reason for it namely that every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened (c) Mat. 7. 7 8. much more when divers Ministers and other godly persons do assemble and meet on purpose to fast and pray for such persons that are now lanching out into the Ocean and undertaking a dangerous and tedious voyage for to turn men from darkness unto light from the power of Sathan unto God that they may receive the forgiveness of their sins and inheritance among them that are sanctified by faith in Christ as he speaks (d) Act. 26. 18 for Ordination is a very great work and must be carried on multorum manibus both extraordinary and ordinary Officers imployed in it (e) 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 for when any Company agree to ask some special favour of God for the glory of his name and the service of his Church they are more likely to attain it as Christ expresly saith (f) Mat. 18. 19 0. that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven for where two or three are gathered together in my name there am I in the midst of them so that there is all the reason in the world to wait for and expect a blessing upon such a meeting All know that the high Priests Office in the times of Christ was very much degenerated and decayed for besides that it was often bought and sold as in the story of the Maccabees it doth appear and in Josephus it was now worse then ever for whereas the High-Priest was but one nor ought
we find the effects and operations of them the binding and loosing given to them (k) Joh. 20. 22 23. and this is that the Apostles mean by constituting and appointing (l) Act. 16. 3. whom we may appoint over this business for though the persons may be dedicated and designed by other means as those Elders were (m) Numb 11. 24 25. yet were they not impowered till the Spirit rested on them so the Deacons named (n) Act. 6. 5. were not impowered till they had laid their hands upon them (o) v. 6. so Paul enjoyneth Titus to ordain and constitute such as were fit by this investiture (p) Tit. 1. 5. though otherwise expressed 3 Sacred We have said before it is not civil and therefore must be sacred and indeed a person thus devoted and set apart is ipso facto sacred a field or house if dedicated unto pious uses was therefore sanctified as appears (q) Lev. 27. 14 15 16 17. thus the Levites were said to be offered up by Aaron unto the Lord (r) Numb 8. 11 and every offering was sacred and because the Priests came nearer unto God they had a more exact and speciall consecration (s) Exod. 29. 35. and thus shalt thou do to Aaron and his Sons according to all things which I have commanded thee seven dayes shalt thou consecrate them which things are there at large expressed in the Chapter The business of a Minister as we have shewed is to attend and act in holy things and holy persons are most suitable to such attendance and therefore Ordination hath alwayes been attended and accompanied with prayer for though we find not that Christ our Saviour did ordain by solemn invocation and calling on the name of God yet we find he spent the whole night before he chose and setled his Apostles in prayer unto God (t) Luk. 6. 12. 13 14 15 16. that God would please to give a blessing to his labours and to that design so the Apostles when they did ordain the Deacons used prayer (u) Act. 6. 6. and though no question Paul and Barnabas were in Commission and ordained before for they are called Prophets and Teachers (w) Act 31. 1. which in a set and solemn way they could not be without this Ordination yet when they are again devoted and sent abroad unto the Gentiles they pray again (x) v. 2. that it might appear the work was totally and altogether holy for though the Deputies and actors in this work be never so careful to examine and exhort yet if God help not and assist much may escape that should not in the Act. 4 Solemn There is something of solemnity in holy actions how secret and retired soever they may seem to be for they are done to God who is a great King and his name is dreadful among the Gentiles (y) Mal. 1. 14. yet there is more solemnity in some then others of them the Passe-over was a solemn feâ—st unto the Lord for seven dayes but yet the first and last dayes were more solemn (z) Lev. 23. 4 5 6 7 8. all holy things are solemn but Ordination more solemn then the rest there were set times for many ages in the Church observed which in your Almanacks were called the ember weâ—ks in which times fasting and prayer were especially enjoyned for Gods blessing upon Ordination which then was wont for to be celebrated When the Levites were to be ordained it was made a very solemn business as appears (a) Numb 8. 6 7 8 c. so when Barnabas and Saul were to be sent abroad unto the Gentiles the Lord appoints it on a very solemn day as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Saul for the work whereunto I have appointed them and when they had fasted and prayed and laid their hards on them they sent them away (b) Act. 13. 2 3 there are 2 things in the words that argue great solemnity fiâ—st fasting Prayer we acknowledge is a solemn duty but when fasting is annexed it is more solemn when the King of Niniveh ariseth from his Throne and layes aside his Robes and enjoyneth man and beast to fast and cry it was a solemn business (c) Jonah 3. 6 7 8. so when God calls the Nation to fast and pray they knew it was a solemn business as it is likewise called (d) Joel 2. 15. a fast was never ordered and appointed by the Lord but it was made a very solemn business The second thing observed in the words was that they laid their hands upon them which ever argued solemnitie in that grand Character given out upon their going into all the world imposition or laying on of hands is put in (e) Mark 16. 18. a solemn Ceremony to be no doubt retained in the Church for ever for otherwise we see not why it should be ranked and numbred among those lâ—sting and solemn duties and points of Doctrine of repentance from dead works and faith towards God the Doctrine of Baptisme and laying on of handâ— and of resurrection of the dead and of eternal Judgement (f) Heb. 6. 1 6. some use there will be therefore of laying on of hands until the day of Judgement and other use of it now we do not know but only this of Ordination for that of doing it unto the sick was extraordinary and is ceased long since and was left out of the direction by the Apostle before it ceased (g) Jam. 5. 14 15. but in this of Ordination commanded and used to the last Timothy was a man of very rare endowments yet Paul layes hands upon him for an augmentation of his gifts (h) 2 Tim. 1. â— and again the whole Assembly and Colledge of the Presbyters neglect not the gift that is in thee which was given there by Prophecy with the laying on of the hands of the Presbytery (i) 1 Tim. 4. 14 yea Paul makes such account of this peece or parcel of solemnity in ordination that he puts it for the whole act (k) 1 Tim. â— 2. lay hands on no man suddenly that is ordain not any till he be tried and examined for his fitness unto that great work And seeing Ordination is a kind of dedication and investiture there should be somewhat ceremonial and complemental in it something that leaves a Character and an impression on the person thus ordained for though Ceremonies are circumstantialls and come not within the essence or being of the thing they are annexed to yet they be fostering and saving Circumstances to lift up hands in prayer is but a Circumstance yet had that influence in Moses Prayer that when it ceased the enemy prevailed (l) Exod. 17. 11 12. to wash seven times in Jordan was but a circumstance yet healing was annexed to it in the case of Naaman (m) 1 King 5. 10. the bark upon the Tree is but a
had it from the hands of those whom God designed and appointed thereunto (r) Exod. 29. 5 6 7. so there is no question but those Elders had authority whom Paul sends for unto Miletus (s) Act. 20. 28. yet they had not any extraordinary imposition or investiture but what was given by the Presbytery as the Apostle doth imply (t) 1 Tim. 4. 14. 7. To attend and act in holy things that is in the things of God as we have shewed before at large in stating of the Question namely in preaching the Word and administring the holy Sacraments and exercising of that Discipline which in the Scriptures is allowed and without which confusion cannot be barred out and the Saints enjoy that sweet Communion that is their due and the best part of their joy and comfort here in their absence and distance from the greatest good 8. By those deputed thereunto by God for as we said before God doth not need to leave his Throne and come down in person to ordain and consecrate men unto his service and attendance but it sufficeth if it be done by those that are deputed thereunto by God as Aaron was and after him the Levites (u) Numb 8. so that this enquiry is determined unto that one point who those should be that God hath thus deputed and appointed unto his service For we acknowledge it s a great power to give authority to men over the House which is the Church of God as Paul doth unto Timothy 1 〈…〉 15. over the holy things of God to make one a Steward of the Mysteries of God as they are called (x) 1 Cor. 4. 1. to deliver unto him the keys of the Kingdom of Heaven as Christ doth promise unto Peter (y) Mat. 16. 19. so that none shall go in or out without his leave and this power may be and hath often been misplaced and unduly given but yet it must be done by some body and who those are is now the thing to be enquired We are apt to find fault with whatsoever wee our selves have not a hand in quae non fecimus ipst vix ea nostra voco Absolom finds great fault with all Administrations in Davids Government (z) 2 Sam. 15 2 3 4. and could think of no reformation and relief for the abused people unless he were made Judge so we are apt to think nothing well done but what is done by us every body can reform and form a State but they that are imployed about it as every body can rule a Shrew but he that hath her It waâ— said of Galba Omnium consensu capax imperii nisi imper asset Let us therefore see to whom this power is committed to give authority to men to attend and act in holy things that no mans right or claim may be prejudged or prejudiced but all pretenders have their liberty to plead and that we think will best be done if we proceed by such degrees and demonstrations as cannot be refused any therefore we say 1. There is in some Christians and in some persons in the Church such a power for certain it is that Pastors and Teachers are to continue in the Church untill our Saviour come again (a) Eph. 4 11. 12 13. And some Pastors and Teachers till we all come in the unity of the faith of the knowledge of the Son of God unto a perfect man now we are sure those very men that then were Pastors could not continue There went a rumour concerning John that he should not dye as it s said (b) Joh. 21. 25. but it was grounded in a mistake as there it s said for sure we are that he and all the rest are dead as they said to Christ (c) Joh. 8. 52. Abraham is dead and the Prophets so may we say Paul is dead and Peter is dead and all the Apostles and extraordinary Prophets are dead and how shall Pastors and Teachers be preserved but as all other men are by propagation and succession so Christ himself Behold I am with you always even to the end of the world (d) Mat. 28. 20 with whom not with the men to whom he spake for they are in their graves but with them in their Seed and Off-spring their fellow-Servants and Successâ—rs from age to age if therefore children must continue there must be fathers if there be Harvest promised there must be seed-time as it s said said (e) Gen. 8. 22. 2. They must be more than one It s well observed by our Brethren of London that hands are laid on in the plurall number nor in the singular or dual and the hands not of the Presbyters for that might besaid of one or two but of the Presbytery which was a Coleg or Society of Presbyters (f) 1 Tim. 4. 24. for though Paul did confide this power into the hands of Titus who was a single person yet he never meant he should put it in execution without assistants for in the exeâ—cise and execution of it he restrains him to the manner as he appointed him (g) Tit. 1. 5. now sure we are that Paul would never appoint him to ordain otherwise than himself was ordained when he was sent abroad about the Conversion of the Gentiles (h) Act. 14. 2 3 where all is in the plurall number or than Barnabas and he himself diâ— practise when they ordained Elders in every Church as it is said (i) Act. 14. 23. for Ordination is not only a sacred but also a very solemn thing as we have shewed and therefore should have many hands multorum manibus grande levatur onus yet Timothy and Titus are pitched upon to be the guiders and leaders of the action the presidents and patrons of it 3. They must be strong and able Christians Ordination is the preservation or propagation of the kind or species a kind of Spirituall Generation Paul every where calls Timothy his Son not because he had begotten him unto the Faith for he found him a Disciple k his faith was in a (g) Act. 1 6. 1. sort extraducè descended to him from his Grand-Mother and Mother but he had ordained him with others and so he was his Son now generation implyes perfection perfectissimum naturae opus est generare sibi simile if one must be of age before he can beget a Son what must he be before he can beget a Father if one must be strong before he can beget a Child what must he be before he doth beget a Man and therefore when Paul enjoyneth Timothy this act of propagating he bids him first be strong in the Grace that is in Christ Jesus (l) 2 Tim. 2. 1. for Ordination is a work that doth not only require maturity and ripeness of skil and parts to make an estimate and judgement of those they do admit to try their knowledge and understanding in the things they are to teach but also to resist temptations and
bear the frowns and favours that would otherwise be able to bias him and bend him from his duty 4. They must be Officers propagation doth suppose similitnde nam partus sequitur ventrem do men gather grapes of thorns or figs of thistles (m) Mat. 7. 16. It s possible a Propagator may fall short and act below his sphear but never above a mountain may bring forth a mouse but a mouse never yet brought forth a mountain and it s most true in this particular of generation propagation that nihil dat quod non habet we cannot propagate and give what we never had an Officer therefore he must needs be that makes an Officer Our Bretheren of London have observed out of Jewish Writers that the Jewish Sanedrim or Counsell of seventy was perpetuated and continued from age to age by Ordination or laying on of hands and it is the less marvel because great care was taken at the first in the choise of those that were designed to it for God expresly commandeth Moses that he should chuse none but such as he knew to be the Elders of the people and Officers over them (n) Num. 11. 16. and wheresoever in the Gospel this is mentioned it s always spoken unto Officers as unto Timothy Lay hands on no man suddenly (o) 1 Tim 5. 22. so unto Titus For this cause left I thee at Creet that thou mightest set in order the things that are wâ—nting and ordain Elders in every City (p) Tim 1. 5. for seeing its a propagation or preservation of the kind as soon â—ay a Jack-a-napes or a Monkey preserve and propagate Mankind as these now Officers the Pastors and Teachers in the Church 5. Head-Officers Paul was a Head-Officer (q) 1 Cor. 9. 1 5. yet hath an hand in Timothies Ordination as we have shewed be ore the lowest that we read of were Prâ—phets and Teachers in the Church at Antioch (r) Act. 13. 1. in that Presbytery that Paul speaks of (s) 1 Tim. 4. 14 its very like there were Apostles for Peter none of the meanest thinks not himself too good to be a Presbyter the Elders which are among you I exhort who am also an Elder that is a Presbyter (t) 1 Pet. 5. 1. and it is no wonder that the highest did attend it for it is the hâ—ghest work a consecrating or devoting one unto the highest honor and imployment in the Church the matching and espousing one to Jesus Christ the putting of ones hand unto the Plow from which he never must look back again (u) Luk. 9. 62. that there are orders and degrees of Officers appears because the well-using of the Office of a Deacon was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good degree or step unto another place as the Apostle speaks (w) 1 Tim. 3. 13. and the Apostles were the first or highest order or degree as appears from that enumeration that is set down (x) 1 Cor. 12. 8. yet they think not themselves too good to ordain the meanest Officer for so the Deacons alwayes were accounted and that in a busy time when they had renounced secular Imployments as below them and confined themselves to Prayer and the Ministry of the word (y) Act. 6. 2 3 4. so Paul and Barnabas were the great Apostles of the Gentiles yet thought it not enough to Preach the Gospell and convert men to the truth but did also carefully ordain them Elders in every Church (z) Act. 14. 23 good people therefore must not think much to leave this unto Preaching Elders that was never practised by any of Gods people either in the Scripture or after ages of the Church and which is really above their sphear even a great deal more than they can mannage or tell how to weld and be content those should perform it that are by God deputed thereunto CHAP. VI. Arguing the equity that Ordination should be still continued in the Church WEE have shewed largely what Ordination is not and what it is we have looked round about it and beheld as well the back parts as the fore parts we have also already offered much for the continuance and fixing of it in the Church yet because we have professed a way of Argument and presumed much upon the strength and goodness of our Cause we are not willing to give out to be any way defective in our last Act inertis est Poetae in extremo aâ—â—u deficere what therefore we have hinted and intimated formerly we are content to argue plainly and adventure unto the shock for we have no ingagement of our own that we know for we preach not our selves but Iesus Christ the Lord (k) 2 Cor. 4 5. may say as he did when the boat-man was afraid Caesarem vehis fortunam Caesaris we cary Christ in these our arguments and sure we are that he cannot miscarry our business therefore is to crave leave to offer these few arguments to equall and unbiased consideration 1. The Church of Christ is not a common field Arg. 1 laid open and exposed unto any body but an inclosure when any soul is turned and converted unto Jesus Christ hee becomes severall is mownded and ditched in with all exactness Christs flocks are not fed in the Common field but in the closes (l) Psal 100. 3. We are thy people and the Sheep of thy Pasture The Pastures are less exposed than the common field are hedgd and ditched in which the field is not yea there was more security and sequestration for there was a fold that had a Dore that was not only shut to some and kept close but had also Porters waiting and attending at it as our Saviour argues (m) Joh 10. 1 2. yet that 's not all for the Church is also compared to a Vinyeard (n) Esa 5. 1 2 Mark 12. 1 2. and that is alwayes strongly fenced yea to a Garden which is not only fenced with Hedge and Ditch as Vineyards use to be but most commonly wall'd in that the eyes of strangers may be kept continent loving doth commonly begin at looking as in the first Garden and so the Church is to be a Garden inclosed o yea the Cant. 4. 12. Church is Gods house and an house is alwaies and ought to be a Castle (p) 1 Tim. 3. 15. that thou maiest know how to behave thy self in the house of God which is the Church of the living God But there are none of these inclosures valid and of use if Ordination be removed if the Dore or entrance be alwayes open who can be kept out and we know not any other Barr or Bolt to fasten and shut it up if these Keyes of the Kingdom of Heaven be once removed and taken from the Pastors to whom Christ gave them (q) Mat. 16. 19 all will be common quickly the Bear out of the Wood will root it and the wild Beast out of the field devour it as in
the Psalmist (r) Psal 80. 13. If all were open and exposed yet must severe Arg. 2 and rigid Guards be kept that none may act and exercise in this capacity but such as are approved because the influence and efficacy is so penetrating the tongue in all men is the best or worst part cureth or cutteth whose teeth are Spears and Arrows and their tongue a sharp Sword (Å¿) Psal 57. 4. So the wise man death and life are in the power of the Tongue (t) Pro. 18. 21. Especially the tongues of Teachers and instructers what ever they say yet aliquid haerebit the hearer will be hurt or helped by it oportet discentem credere in many things the Scholar must take the Masters word so Paul (u) 2 Cor. 2. 15 16. we are a weet savor of Christ to God in them that are saved and in them that perish to the one we are tho savor of life unto life to the other of death unto death and who is sufficient for these things a Ministers breath is very influentive is the breath always of life or death and should be tried ere it be trusted too the Tree of knowledge that was in Paradise was preferred before the Tree of life though both were in the midst of the Garden as appears (w) Gen. 2. 9. Gen. 3. 3. we still itch after knowledge and chuse it rather than the Tree of Life Man might have taken life then but may not now without going for it unto Jesus Christ in whom it is (x) 1 Joh. 5. 11 12. if only the death and life of the body were concerned yet we should be very wary whom we trusted for much hurt may be don by those that are unskilfull a young Novice goes out to gather Pot-herbs for the Prophets Sonns (y) 2 King 4. 39 40. But brings in such as had been death unto them all if a miracle had not prevented it and in our Nation a Cook was executed for high treason because some poison was put into the pot the Deacons were designd for the service of their Tables which the Apostles could no longer wait upon as it appears (z) Act. 6. 2. yet were to be proved first as the Apostle shews (a) 1 Tim. 3. 10 and were not imployed before they were ordained (b) Act. 6. 6. much less should Teachers and Instructers be who serve the Table of the great God and provide food for their everlasting souls The Ministry without doubt is a place of Arg. 3 honor that of the Law was for Adrons Garments were both for Glory and Beauty (c) Exod. 2 28. and if the Ministry of the Law were glorious the Ministry of the Gospell is much more as the Apostle by many Arguments concludeth (d) 2 Cor. 3. 7 8 9. for is it not an honor to be the guider and leader of an Army as they are called (e) Heb. 13. 7. 17. 24. to be Trustees of mens eternall interests as Paul acknowledgeth he was (f) 1 Tim. 1. 12 13. to be a Steward and have all the servants subject as they were to Ioseph (g) Gen. 41. 44. to be an Overseer of the will of God and have the ordering of all the Legacies as those Elders were that came to the Act. 20. â—8 Apostle at Miletus h If there were nothing of honor in it it would not be invaded and usurped with so much eagerness and affection who goes a wooing to a poor distressed Maid or Widdow veniunt à dote sagitta â—â—nelopes wooers would have been discharged sooner if their entertainment had been coarser But honor ought not to be invaded and usurped (i) Heb. 5. 4. and no man taketh this honor unto himself but he that is called of God as Aaron was Adonijah was Davids eldest son when Absolam was dead and was a very goodly person as appears (k) 1 King 1. 6. could tell how to play his own game as his Brother Salomon beleeved (l) 1 King 2. 21 22. but he invaded this great honor before his time and therefore lost himself in the attempt as Absolom had done if honor be invaded and usurpt before it offers and presents it self unto the owner it is deflowred and ceaseth to be Honor for the advowson is not in the owner of it but in the author honor est in honorante non in honorato the wearer of a Garment knows not how it doth becom him but the standers by you spoil the gloss and lustre of it if your own hands touch it David was born to honor but was not hasty to invade it and lay hold upon it over soon it follows those that fly away from it and flies from those that follow it sequentem fugit fugientem sequitur David was one of honors way when it was brought unto his Fathers house hee took him from the sheep-folds from following the Ewes great with young (m) Psal 73. 70 71. Ioseph was further off even in the Dungeon (n) Gen. 40. 15. yet honor waited on him there and brought him out and set him next unto the Throne if he had ravenously romed after it and ravisht it as in his mistris offer he might have done it would have shund him as the wise man truly sais (o) Prov. 25. 27. it is not good to eat much honey so for men to search their own glory is not glory he doth not say to search their own glory is not good though that had been more suitable unto the former member but he saies it is not glory Christ was the heir of honor as hee is said to be being made so much better than the Angells as he hath by inheritance obtained a more excellent name than they (p) Heb. 1. 4. yet was not eager in the pursuance as the Apostle shews (q) Heb. 5. 5. glorifâ—ed not himself to be made an high Priest he would not be his own carver even in that which was his birth-right where worth and vertue is honor will come at one time or another but those that have no merit and internall fitness snatch at the offer of it as the bramble in the Parable (r) Judg. 9. 14 15. God hath enacted that those who stand upon the higher ground and are got up above their fellows should be thereby discovered Magistratus indicat virum men should take heed therefore how they get up especially into the Pulpit for that will tell tales God would have nÌ„o man climb unto his Altar by steps lest his nakedness should thereby be discovered (s) Exod. 20. â—6 It s therefore fit that ordination should be still continued in the Church wherby this honor may be convayed as it should be the places may not lie vacant and exposed but be possessed Ordination is the Churches Dowry and possession Arg. 4 which God hath set and vested in her (t) 1 Cor. 12. 28. take that away and all her other furniture and Ammunition
will be unfixed and unfit for service and therefore Paul Provides for Creet a Titus that should not only set in order the things that were wanting according to that generall and noted Rule of the Gospell (u) 1 Cor. 14. 40. Let all things be done decently and in order but gives particular direction for Ordination and ordain Elders in every City as I had appointed thee (w) Tit. 1. 5. so the Keis committed unto Peter by our Saviour (x) Mat. 16. 19 are those himself wore (y) Rev. 3. 7. and they we are sure were to open and shut as other parts and offices of Gods house so especially the Dores of the fold wherby the Shepheards were to enter as Christ hath said (z) Joh. 10. 3. to him the Porter openeth and to others he openeth not but shutteth thus Timothy was let in by the Presbyters or Porters that were at Ephesus (a) 1 Tim. 4. 14. and thus who enters not is by Christ proclaimed for to be a Theef (b) Joh. 10. 1. now what God hath fixed thus and settled on his Church let no man alienat as Christ in the case of divorses what God hath joyned together let no man put asunder (c) Mat. 19. 6. Life Liberty and Dower are the three favorits of the Common Law this Dower is of the Law of God the Law is tender of the Widdows right because she hath no Husband to assist the vindication of it but the Church is not a Widdow or Orphan as our Saviour speaks (d) Joh. 14. 18 for he is now as neer as e-ever if one should think a woman destitute of friends because her Husband was gone to London to be Lord Keeper of the Great Seal wold he not find himself deceived if he on that presumption should go about to dispossess her of her rights so those that wrong the Church will find her Husband is but gone to be chief Justice of the Upper Bench or Keeper of the Great Seal and with a promise to be with her alwayes even to the Worlds end as he spake unto her at their parting (e) Mat. 28. 20. Ordination as we have shewed before is the Arg. 5 vesting of a qualified and fitted person with authority the putting of him into Office or sending of him out upon Christs errand when that Paul and Barnabas were by Gods apointment thus ordained they are expresly said to be sent forth by the Holy Ghost (f) Act. 13. 4. and this is so essentiall to this imployment that the Apostle takes it for granted that without his sending they could not preach (g) Rom. 10. 15. how shall they preach except they be sent as Ambassadors such as these are (h) 2 Cor. 5. 20. cannot deliver the errand and embassage they are sent about unless they have commissions and instructions authority is alwayes a Derivative received alwayes from another and it was a particular and proper Question which they propounded to our Saviour (i) Mat. 21. 23. By what authority dost thou these things and who gave thee this authority for they knew no body could give himselfe authority the Baptist makes the Rule generall That a man can receive nothing except it be given him from Heaven (k) Joh. 3. 27. but it must needs be true of this and therefore as God the Father sent Christ so Christ sent the Apostles (l) Joh. 20. 21 and they others (m) 2. Tim. 2. 2 The things which thou hast heard of me among many witnesses the same commit thou to faithfull men who may be able to teach others also and so it hath descended from age to age from one unto another untill these very times according to that great and precious promise (n) Esa 59. â—1 made by that God that will not that cannot lie (o) Tit. 1. â— In all things God is carefull to avoid confusion Arg. 6 their Cattle might not gender with a divers kind their field might not be sown with mingled seed neither night they wear a Garment mingled of linnen and woollen as the Lord expresly orders (a) Lev. 19. 19 The distinctions of their tribes and families were carefully recorded and preserved as appears (b) Ezra 2. 62 and those unnaturall offences are therefore branded and forbidden because they brought in and begat confusion in the World (c) Lev. 18. â—3 It s true the Gospell gave a greater liberty and brake down that partition-Wall that had a long time made a separation between Jew and Gentile and it was now lawfull for a man that was a Iew to come unto one of another Nation as Peter shews (d) Act. 10. 28 and in their great Charter and commission they were commanded to go into all the World and to preach the Gospell unto every Creature (e) Mark 16. 15. but yet all was not set at liberty though Jew and Gentile were reconciled and mingled with one another yet Offices and Administrations were stil distinct and different (f) Rom. 12. 6 7 8. and so are set down Some Apostles and some Prophets and some Evangelists and some Pastors and Teachers (g) Eph. 4. 11 and are so distinguished by the Apostle (h) 1 Cor. 12. 28. that one of them is first another second another third as if they could not coincidere much more distinct and different were the Pastors from the people the Shepheards from the sheep the guides and leaders from the lead and guided (i) Esa 9. 16. for the Leaders of this people cause them to err and they that are lead by them are destroyed So in our Saviours resolution of that Objection which the Pharises occasioned (k) Mat. 15. 14. the lead and leaders are distinguished when the Apostle orders that their Prophets should speak and others judg doth he not make a very cleer distinction (l) 1 Cor. 14. 29. and though it be certain there were women Prophets (m) 1 Cor. 11. 5. as those Daughters of Philip the Evangelist (n) Act. 11. 9. yet these were not allowed to speak in the Church as the Apostle doth expresly shew (o) 1 Cor. 14. 33 34. and all this to avoid confusion as there it s said but if Ordination should be removed and taken from the Church there would be no means that wee know of to preserve the distinction of this holy calling The Papists have a long time kept not only the Clergy and Officers in the Church distinct and different from others by their garbs and habits but the severall orders of their Monks and Friers but the Scripture warrants no such garbs in Gospell-times unless for order and common decency (p) Zech. 13. 4 Neither will their Actions do it for a difference in that cannot be easily discerned the only way to keep a difference is Ordination wherby an entrance is allowed a character or brand imprinted on them whereby they may be known as Sheep when put
Ephesus by Demetrius and the crafts-men against the Apostles the Town-Clerk wisely tells them that they had brought men thither who were neither Robbers of Churches nor Blasphemers of their Goddesse (k) Act. 19. 37. implying that if they had been guily either of blasphemy or sacrilege they had been justly called in o question Ordination therefore cannot be removed that hath been so many years possessed by the Church for we find it done by Christ himself (l) Mark 3. 12. and he ordained twelve that they should be with him and that he might send them forth to preach and as soon as ever he was taken from them the first work they do is Ordination (m) Act. 1. 22 so Paul and Barnabas made it their businesse to ordain Elders in every Church (n) Act. 14. 23. and because he could not stay himself at Grete to set right all things that were needfull he leaves there Titus as his substitute to make supply and especially to ordain Elders in every City (o) Titus 5. 7. and what was vested in her then and she hath worn from age to age for sixteen hundred years and upwards cannot be taken from her now without manifest notorious Sacrilege if she be stripped of Ordination she is robbed not of her Veil and Ornaments as she was (p) Cant. 5. 7. but of her safe guard and security of the guard and fence that God hath granted her and she hath lived and subsisted by so many hundred years When we see one seize upon our Weapons and take them from us we make account he means to strip us and leave us nothing for so it follows in the Psalmist Why hast thou then broken down her Hedges so that all that passe by the way do pluck her the Boar out (q) Psa 80. 12 13. of the Wood doth waste it and the wilde Beast of the Field dothd evour it especially when there is little else remaining when she hath parted with her state and dignities her riches and revenues when cold winds breath and blow upon her as those bloody Papists in the frozen vallies of the Alps for if there be no Ordination in a little time there will be no Ministers and then no Ordinances and then no propagating and begetting men to God and then confusion and afterwards destruction will ensue Let men therefore take heed of that luke-warmnesse that is so much practised in these dangerous declining times wherein men magnifie and cry up grace that they may with more security silence pull down Ordination which is the Grand-Mother at least of grace The Kings of this Land have often threatned London with the removall of the Termes but if they could remove the Thames they would soon ruine her The Honors and revenues of the Church have often been disturbed and interrupted yet she hath lived but if ever Ordination be removed she is undone and ruined CHAP. VII Containing the Objections that are commonly made against it with there Answers ORdination is a dedication and devoting of a Object man to service not for a year or a term of years but for ones life it s like Hannahs offering of her Son (a) 1 Sam. 1. 11. now that should not be till men are well advised of it An Hebrew might be bound for seven years but not for term of life unlesse he were content and had a principle of love that did engage him and enable him (b) Exod. 21. 5 6. it becomes not God to press men to his Wars they are and should be Volunteers that fight his Battels as they are promised to be (c) Psal 110. 3. the Temple should be built up as â—he Tabernacle was by willing-hearted men (d) Exod. 35. 5. Now there are many godly willing well-affected men that are able to do service unto God yet will not be arraigned before an Eldership and then engage unto a way without all power of revocation and return as Monks and Friars are shut up within a Cell and not allowed to look abroad what ever minde or fitnesse they may have to do God service in another way unlesse they will break down the Barres and Cloisters as Musculuâ— Luther and some others did which Erasmus prudently fore-seeing could not be gotten for to be a Monk durius ejicitur quam non admittitur hospes so when young men are engaged and prepossed with an Obligation before they are experienced in it it is inconvenient therfore God wills them to be very well advised before they vow because when they have vowed they are obliged to perform (e) Eccles 5. 4 5. seeing they must not make enquiry after vows its good to do it throughly before Sol. 1. Ordination is not the first degree or step unto the Pulpit there must be previous dispositions in the party as there were in Timothy (f) 1 Tim. 1. 18 and a designe and resolution in the Governours and Parents to devote him if all things suit and education answerable whereby his parts are widened his will inclined and his resolution strengthened and confirmed in the way and this may be before he have a proper liberty nam initia virtutum sunt sogenda a child may be trained up in the way that he should go (g) Pro. 22. 6. and may be given by his friends or parents unto God before he is aware as Samuel was (h) 1 Sam. 1. 11 yea tutored and taught the grounds of that he is designed to as Timothy was (i) a Tim. 3. 15. for in these cases their Parents wills are substituted and make supply we do not leave our children liberty to chuse whether they will willingly be Christians but we command and over rule that as Abraham did (k) Gen. 18. 18 19. and do engage them solemnly at Baptism without advising with them there was no liberty allowed in Circumsion but either themselves or their fore skins must be cut off as God precisely orders and appoints (l) Gen. 17. 10 11 12 13 14. so we may purpose and design our children or friends unto the Ministery without advising with them and educate them answerably 2. Un willing persons cannot be ordained for they are not compelled to come to it but every man is at his liberty they are only fairly told that if they will be Ministers they must be inabled thereunto by Oâ—dination as when there is a Countie Feast in London there is notice given that if any body will come he must bring a Ticket from the Stewards So when they were invited to the Wedding in the Gospel (m) Mat. 22. 11 12 13. it was required they should have on a Wedding-Garment so we require that Ordination should precede Administration and that is all but if they be not willing to be Ministers we meddle not Indeed when Parks and Palaces were added and annexed there was some reason to suspect that men for worldly ends might be affected to the way but now that bias is taken
make all Nations their Disciples he laid upon them Discipline as well as Doctrine so we find the converted Nations are called not Followers Professors or Confessors but Disciples (c) Act. 15. 10 that is men interested and engaged in a Discipline or way of serving God that was not common and ordinary to other men 3. He sayes teaching them to observe all things whatsoever I have commanded you that is to administer the rules and censures that I have left upon record unto you now what else do we conceive and understand by Discipline but an humble carefull wise administration of the rules and censures God hath left unto us in his Holy Word that is an observance of all things which Christ hath commanded to us and if this be punctually and posiâ—ively imposed and laid upon us in our Grand Commission what need is there of Forein Arguments for to assâ—rt it and hence it is that the Apostles every where commend the Churches for remembering and observing the traditions delivered to them (d) 1 Cor. 11. â— 2 Thes 2. 15. cap. 3. 6. which were not matters of Doctrine as the Papists would perswade us but of Discipline as appeares in that place of the Corinthians for hee spends the Chapter in directing their habits and behaviour in their publick meetings seeing therefore Discipline is commanded and enjoyned in â—ts proper place that is in the very words of ouâ— Commission we see not how it can be shifted or evaded by us Argu. 4. Ministers are compared to and called Shepheards our Saviour saw the people were as Sheep that had no Shepheards (e) Mat. 9. 36. 37. not properly but metaphorically as people are not properly Sheep but as Sheep so Ministers are not properly Shepheards but as Shepheards so the Prophet of Christ himself (f) Iâ—a 40. 11. he shall seed his flock like a Shepheard and gather the Lambs with his arms and carry them in his bosome and shall gently lead those that are with young Now by all these metaphorical expressions are meant teaching and guiding of them as it is in Mark (g) Mar. 6. 34. where it s said he began to teach them many things its true they are called Pastors frequently (h) Jer. 23. 1 2. Jer. 3. 15. but that is but the Latin word made English for what the Prophet calls Pastors in the first and second verses he calls Shepheards in the fourth verse and the Apostle (i) Eph. 4. 11. he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers now Shepheards we know are the guides and rulers of their Sheep for when they feed them they do not put the Grass and Hay into their mouths but lead them and drive them where it is to be had as David sayes (k) Psal 23. 1 2 3 4. he maketh me to ly down in the green Pastures he leadeth me beside the waters of comfort so thy rod and thy staff they comfort me what can be more magisterial than a rod as Paul (l) 1 Cor. 4. 21. Shall I come unto you with a rod or in love and in the Spirit of meeknesse the Crook and the Dog are inseparable companions and attendants of the Shepheard for though it be certain that the Sheep do know and understand their Shepheards voice or whistle as our Saviour speaks (m) John 10. 3 4. yet they will not bee corrected and restrained without his rod or staff what Solomon sayes of our Servants that they will not be corrected by words (n) Pro. 29. 19. is true of Gods Servants who though they hear they will not answer though they understand you will not act accordingly unlesse they bee restrained and compelled to it and therefore the same word doth signifie to feed and rule (o) Matth. 2. 6. and thou Bethelem in the Land of Judah art not the least among the Princes of Iuda for out of thee shall come a Governour that shall rule my people Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall rule or shall feed as it is in the margent of our Bibles yea sometimes it signifies to rule and not to feed (p) Rev. 19. 15 he shall rule them with a rod of Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word but no body will think that Sheep can be fed with Iron wee should think those very strange Sheep that should eat the Iron on the Shepheards Crook Sir Thomas More in his Eutopia saies That the Sheep of England have eaten up whole Towns yet wee do not think that they were Ostritches to eat the Iron in them but the Rod and Iron will restrain and rule them keep them within due bounds and lodge them on their owners Lands it s not for want of feeding and pasturage that we in this Country of Northampton are forced to maintain so many Shepheards but for want of Govenment that they feed not in the grounds of other men or in the severall not open and allowed to them or in moist or morâ—sh grounds where they may catch the â—ot and be corrupted it was our Saviours great injunction unto Peter when hee was to leave them and the world (q) John 21. 15 16. 17. that he would feed his sheep and that if he loved him where we may not think that there was nothing meant but teaching and instructing for Peter himself expounds it otherwise (r) 1 Pet. 5. 2. feed the flock of God that is among you take the oversight or guardianship thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 playing the Bishops with them that is ruling and guiding of them correcting reforming when there is need what ever may be thought of other Ministers yet Bishops ever were accounted Governours so Paul when he sends for the Elders of Ephesus unto him (s) Act. 20. 17. bids them take heed unto themselves and unto all the flock over whom the Holy Ghost hath made you Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed the Church of God which he hath purchased with his own blood that is to govern them and rule them as Bishops and Visitors do use to do especially if it should be true that a very learned Brother doth affirm that all these Elders were Diocesan-Bishops and came to Ephesus as to the Metropolis or Arch-Bishops Sea to take instructions from the Apostle for the Government of their several and particular Stations and Jurisdictions but some kind of Bishops wee are sure they were and Jurisdiction and Inspection wee are sure they had and it is notorious that the Kings and Emperors among the Heathen were called Shepheards (t) Isa 44. 28. that â—aith of Cyrus he is my Shepheard aad shall perform all my pleasure even saying to Jerusalem thou shalt be built and to the Temple thy foundation shall be laid What a Magnificent and gallant Fellow is Agamemnon by the Poet said to be yet he calls him in the Illiades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepheard or Pastor of the