if you have precepts given where the qualification of persons admitable to Church-fellowship are set down higher then I have set them down I would be thankful if any one would shew me them As for Rev. 21. I confess there is a golden Text but I think they draw a leaden argument from it to our Church-fellowship The fift Monarchy dreams have not as yet infatuated us that time is not yet come 6. Parochial bounding of Churches doth not detract from the truth of Churches it doth not hinder the purity much less the entity of a Church Vicinity of members is requisite for mutual inspection convenient meeting for celebration of ordinances but it adds nothing to the essence of a Church particular Churches must be bounded somewhere When the Law enjoyned men to keep their own parish Churches it was but to prevent disorder that people should be bound to attend ordinarily at that place and not run up and down where they listed If the Minister were godly the Law helped him and it is likely that this hath turned as well to the good of that people which else would not have so attended upon that Ministery which was powerful and searching if the Minister were ungodly it was but the denying of some outward accommodation in that parish and so remove to a godly Minister By vertue of the Law then every one did implicitely choose that Minister to be his where he came which as I said was as well for the good as the hurt of people if men had no mind to the Minister they might choose whither they would go into that Parish or not those who were godly in the Parish and had a good Minister they were not offended at the Law whence this Parochial bounding should be looked upon as such an Antichristian business I cannot imagine The chiefest inconveniency is by reason of the building of the place for Assembling in divers places upon the skirts of Towns yet in N. E. persons who live at farms three miles or more from the place of their Assembling in their own parish go constantly to that place when as they might joyn to another Church much neerer in another Town But let us see what we shall do when Parish bounds are broken down Vicinity is requisite this is agreed upon by all how then shall we agree upon Vicinity what will this Church call Vicinity I doubt if there be a rich person who would joyn and the Officer with members have a mind to him they will stretch vicinity very largely to fetch him in Some of our brethren oppose Parochial boundings because they are so great I doubt our brethren will not bring their Vicinity into a narrower compass nay we see how far they go for members should we go about to alter Parishes I think few would be pleased in the manner of doing it nor will agree upon Vicinity wherefore I think we had better bear with some inconveniences then while we seek to mend them create worse 7. In reducing of Churches to purity the Minister cannot do it alone he must know the members impurity it must be proved to him by witnesses let Churches be gathered or whatever you call them this must be done before persons can be excommunicated But how do these members who find fault with Ministers do this One who came to his Minister and was very urgent to have him thus seclude wicked persons from the Sacraments when the Minister asked him whether he would come and bear witness against them answered so he might leave himself not worth a groat but yet could separate from his Minister is this right These things premised now to an Argument Arg. 1. Where there are the essential causes of a Church matter and form there is a true Church But in many Parochial Congregations of England there are the essential causes of a Church Ergo many Parochial congregations in England are true Churches The Major deny who can Positis causis essentialibus ponitur effectus For the Minor I prove that thus Where there are persons sound in the faith and visibly conformable to the rules of the Gospel in their practice there is the matter of a Church Where these persons doe consent together to worship God in all his ordinances Mr. Burroughs saith all the ordinances so far as they know with Officers duely qualified and for substance orderly called there is the form of a Church But thus it is in many Parochial congregations in England For the matter I suppose we will not deny it there are such for visible appearance as true as those that are in congregational Churches If it be asked How many Parishes are there that have such persons sufficient in number to make a Church That is none of my question to answer but this I can say according to our brethrens practice who make eight or fewer to be sufficient to the first founding of a Church there will be divers Parishes found to have that number without question For the form I have put in enough the covenanting or consenting our brethren make the form But I have put in the Officer and so make it an Organical Church For the Officer if the quarrel be with his qualification I think none dare deny but for personal graces and Ministerial abilities there are abundance such Ministers in several Parishes For their call elected by the people and ordained by a Presbyterie very solemnly If the Episcopal ordination be questioned I have answered to it before as also in my Book against the Separation however I think there is as much cause to question their ordination who are ordained by the people when Elders were present or with others onely praying after election as there is to question Ordination by a Bishop and his Clergy But what doe our brethren cavilling against that when they have Election which is the essence of the call as themselves affirm I think God hath witnessed for them that they were true Ministers in going forth with them and giving such successe to their Ministry as I think our congregational brethren have not found since they came to question and cast off Episcopal Ordination if any doe so I doubt if the congregational Ministers had no more members of their Churches then they have converted since they have so much cried down Parishes and Episcopal Ordination they would have very thin Churches I doe not think the Lord did it therefore because of their Episcopal Ordination yet I think the Lords appearing so much in those days over now he doth in converting-work should teach us much tenderness in these dayes and not to walk so highly as some doe If the objection be about the consenting the election of the people declare it explicitely and their constant attendance upon such a Minister in all the ordinances of God declares their consent implicitely No Congregational Divine makes the form of a Church to consist in the expliciteness of a covenant but affirm that an implicite covenant preserves the
say if you will mould your Churches according to those in the Scripture and have divers Elders to carry on the Affaires of the Church why then may we not have one Elder among these who may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppose a standing Moderator For in those Churches we find mention made of an Angel in Ephesus and the other Churches which seem to imply as much I answer If you doe not make this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus Presbyter standing Moderator or what other name you will give him a distinct Scriptural Officer from other Presbyters giving to him a power distinct from and superiour to the power of other Preaching Presbyters whence he shall perform some Church-Acts which other preaching Presbyters shall not or cannot perform so that it be no distinct or superiour power but onely order which is contended for I am well content to yield it being ready to goe with others for peace and unities sake till they come to constitute Officers which Christ never did then I say Hold. But for a standing Moderator one that Durante vitâ modo bene se gesserit shall keep that place let him per me licet For 1. In the meetings of Councils there must be one who must rule and order the affairs at those times a President a Moderator must be reason leads us to it to avoid confusion and this is seen in the synodical meetings of Congregational Elders 2. He who is chosen President or Moderator this Session may be the next and the next we may choose him for one year or two years what Scripture text forbids it why may we not twenty 3. I am so far from thinking it is contrary to Scripture that I think it comes neerest to Scripture I may declare my opinion with submission to better judgements for as for the word Angel mentioned in the Epistles to the seven Churches though I cannot agree to that which that ever honoured and learned Davenant doth gather from it namely Determ 42. the superiority of the Bishop above other Presbyters because here was one in the Church of Ephesus c. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what Isidore saith of created Angels Angelus est nomen officii non naturae semper sunt spiritus sed cum mittuntur vocantur Angeli I may apply to this if all true preaching Ministers are sent as they are Rom. 10. then they also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think our Divines have spoken sufficiently to take off this yet with favour I conceive that Christ mentioning an Angel in the singular number and reason telling us what must be in all orderly Meetings Councils to avoid confusion there being divers Elders in one Church who had the care inspection and government of it I conceive those Elders had one who for order sake was a President Moderator though he had not power above them as may be proved by other Scriptures that ordered the transactions when they met nor can I conceive it was so for one Session or two but for his life for ought I can learn he that can let him prove the contrary in that he is taken notice of so in a special manner it should seem he was one that was so more then one or two Sessions 4. I verily conceive that error be not offended I pray if I call it so for I humbly conceive it to be so which so soon crept in of one assuming power above other Presbyters took its first rise upon occasion of this Order God's providence so ordering it to leave his own Servants to their wisedom and wills who freely acting made way at last for his Decrees for if the President or Moderator had shifted and changed every Session I cannot tell which way it was possible a Pope should have risen Obj. Therefore away with your standing Moderator you have spoken enough against it Ans Stay not too fast must I throw away every thing that may be or is abused occasio and causa differ much Diotrephes and so other Ministers may abuse their power shall then a Minister have no power over his people Tollatur abusus maneat usus Obj. But for Ministers power we have Scripture for it plainly so we have not for a constant standing Moderator Ans By Scripture Authority we make Officers who have power from Christ immediately I am not discoursing of the making of a Church-Officer and what power such an Officer should have I disclaim this power and order are two things 2. That Text which before I produced I know not what fairer Interpretation can be given of it I can exclude superiority of power by other Scriptures but why an Interpretation of Scripture which crosses no other Scripture nor sound reason and hath such fair probability from the practise of the most ancient should not be admitted especially when a fairer Interpretation cannot be given for my part I know none I know no reason The most that can be objected against me is matter of Prudence But I conceive 1. that which comes neerest to make peace in the Church and doth not cross the Scripture that is prudence 2. That which comes neerest to Scripture Interpretation having the practice of so many ancient holy Men and Martyrs though I know they went higher to give light to it this I call prudence 3. Time will discover which will have most prudence in it whether a Moderator or President changed every Session or a standing Moderator I think now we are out of danger of making a Pope if his time of ruine be so neer as some think Thus I have delivered my thoughts humbly conceiving that a Church so moulded as there may be divers elders in it and amongst these one chosen for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 president or what you will call him for order sake to abide so constantly come neerest to the plat-form of the Churches in the Scripture and in this there is something of the Congregational something of the Classical and something like the Episcopal way such a Church for the exercise of its power being independent as was the Church in Ephesus But to have one Pastor and it may be twelve men to stand alone and to exercise all Church-power when they may associate I desire to see such a Church in Scripture PART II. CHAP. I. A Plea for Ordination To. 4. Disp 9. q. 1. p. 1. I own no Church Officer which is not ordained Nemo ad ordinariam in ecclesiâ functionem sive ad Diaconatum sive ad Presbyteratum c. admitti debet nisi legitimè electus ordinatus Zanch. 4. praec p. â—77 ALthough I am far from Valentia's judgment making Ordination a Sacrament strictly so called yet in this I think he saith true when he would have the word Ordination to be taken from the effect of that Ordinance Quia per Ordinationem aliquis in gradu quodam atque Ordine certo ecclesiasticae dignitatis
70 c. For the Bishop and the Presbyter it must first be proved that these are distinct officers jure divino or else the contest is vain this is not a question for me to handle in this place but I can safely say this there must be more brought from Divine writ then I see is yet brought to prove it or else I can acknowledge no such thing I suppose Bishop Davenant in his Determination upon the question hath summed up what can be brought from Scripture but that will not doe yet he there in some cases will allow Presbyters to ordain and I think our case is as weighty as any Anselm the Popish Canterburian Arch-Bishop in his Comment upon Titus 1. Though I see much of it is taken out of Jerom gave me enough to quiet my thoughts about this question such lines from his pen took much with me considering the Scriptures he brought I am sure he that made the objection did not own any such distinction I think no sober Bishop did ever yet deny the Ordinations in the French Dutch and Scottish Churches to be valid The second Objection was made by another reverend Divine when I passed the Commissioners He put this question to me Whether I judged Ordination necessary to the Constitution of a Minister I answered Yes if it could be had He asked me to which command I would refer Ordination I answered to the second To which he assenting added Cultus naturalis could not nor must be laid aside but Cultus Institutus might rather then Cultus naturalis should God will have mercy not sacrifice in such a case but if I would say Ordination was necessary and might now be had then I must own it by succession and consequently maintain the Church of Rome to be a true Church Some words then passed but time cut us off To this reverend Divine I shall now give a further answer A. The first part of the speech saith no more then we allow onely when Ordination cannot be had I think it is not then properly laid aside 2. Preaching take the word strictly as it is the act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the first Commandment I conceive but to the second nor do I see our Divines make it a part of Cultus naturalis 3. This notion will cut off popular election as well as Ordination if preaching belongs to Cultus naturalis for that must not be laid aside saith this Divine I hope popular election doth not belong to the first Commandment then election is as unnecessary and if men may preach without Election and Ordination we shall have brave work Preaching here is put for all other Ordinances where then is the essence of a Minister according to his owne notion But the last part of his speech was that where he put the most strength which yet hath been often answered that I might well spare my pains something I answered then and now will add more 1. Divers of our Congregational Divines of which this reverend Divine is one conceive and practise accordingly the Fraternity to have power of Ordination and if so then if election may be had Ordination may be had so shall it not need be laid aside nor shall we need trouble our selves about Rome that dispute rather may be laid aside I desired an Answer of him what he thought of it but he would give me none 2. But suppose his judgement be contrary According to this argument Ordination which we are sure was once an Ordinance of God and I have before proved it must be utterly lost unless with the Seekers we gape for some Apostles again For this argument of Succession may ever be urged and will be as strong to the worlds end as now But why must the Church lose an Ordinance If the argument be so strong against Ordination is it not as strong against any thing else that came through Rome Rome is no true Church ergo nothing that comes through Rome is valid What will be next Mr. Ainsw and other Separatists zealous enough against Rome would not say so of Baptism therefore admitted of no re-baptizing Nor would Mr. Johnson upon the same ground admit of re-ordination one was as valid as the other 3. If God hath so far owned the Ministry of England as to work with it to the conversion of many soundly and others visibly whence there are numbers to elect Ministers I doubt not but he will as well own the Ordination of Ministers by them though they had some accidental corruptions adhering to their own Ordination for the substance true If he hath not owned the Ministry how came our Brethren to gather Churches here some few years since those who elected them to office I believe very few of them if any in some places were converted by Ministers who were not ordained because they must have their Ordination by succession c. I pray where is there a Ministry in the world which God hath more owned 4. Let it be as this Divine saith because Cultus institutus may be laid aside Ordination may be also c. Let us see whither this will go then official preaching pardon the expression for I think all preaching properly so called is official Baptism the Lord's Supper Discipline may be all laid aside upon the same account for these belong to Cultus Institutus so the whole second Commandment lost which way shall we come to these for fear of Rome will he say that the Churches and those without Ordinances it seems may choose their Pastors suppose Wickliff Luther Zuinglius men gifted and raised extraordinarily and election giving the essence to a Ministers call these may now preach baptize c. so the second Commandment is saved else I know not which way he can save it though they be not ordained may not the same Ministers as well Ordain other Ministers Ordination belonging to the same Commandment surely no rational man can oppose it this he must yield to or else the whole instituted worship of God must be lost out of the Church as well as Ordination But if election will help then I hope most of the godly Ministry in England may ordain for they have been elected by the people men qualified and whom God hath blessed in their work more or less though they have more then election in their own esteem that hinders not they have that which you think can authorize them to preach baptize c. then to ordain as well and those who are ordained by such no doubt but may Ordain again so Rome and Succession trouble us not Ames grants that Wickliff Med. The. l. 1. c. 33. s 39. Luther Zuinglius may not unfitly be called extraordinary Ministers joyning some of our famous Martyrs with them and gives three reasons for the assertion the last is Quia ordine tum temporis perturbato collapso necesse habuerunt non nulla tentare praeter ordinem commune So Syn. Pur. The. D.
confess 4. But put case it were so yet this hinders not his Associating with our Brethren who desire him but to Associate where they do separate the precious from the vile by Discipline Since then this separation was Doctrinal as all Divines upon the Text acknowledge then whether the Prebyterial Brethren very many of them at least do not separate as well as himself I desire my Brother to consider For the last words which he also used Let them return to thee but return not thou unto them Doth my Brother indeed parallel our Associated Brethren with those who are meant by them Let the Presbyterial Brethren return to the Congregational not they to them I should not have dared to have made such a parallel I shall only put this Brother in mind what he then said against those who dare depart from standing Commandments and desire him to consider whether he never read of a standing to use his own words Commandment repeated again and again that we should follow the things which make for peace and whether he with our Brethren who stand off have answered that Commandment sober Congregational men shall judge Let me leave with our Brethren a few lines which I received a few weaks since from that learned and godly Divine Mr. Norton Teacher of the Church in Boston in N. England in a Letter to me The Association you mention amongst the Ministers we much rejoyce in I never thought it better then human but oftentimes worse that the Presbyterian and Congregational men cannot close together in Brotherly Communion The power of godliness interest us in the affections of the godly above the notions of either of them considered apart therefrom I believe the Congregational way to be the truth yet I think better of many Presbyterians then of many Congregational men 'T is no wonder if Independents are unruly for I distinguish between Independents and Congregational men or rather such call themselves as they please that will not acknowledge the rule of the Presbytery and the order of Councils Thus far this reverend and great Divine I am sure our Association reaches no higher then a Council As for our Brethren who will not Associate till they see the Civil Magistrate set his stamp of Authority upon this way of Association whatever the late Instrument made by the Parliament allows us though they see Anabaptists and Congregational Churches and other Associated Counties to exercise Discipline without any scruple though they would quarrel with an Erastian Magistrate that should deny any such power to belong to Churches yea though some of these can suspend from the Lord's Supper whom they please we must leave these to their own wisedom and desire them to convince the Magistrate so that he may be able to see clearly that the government of the Church is either Episcopal Classical or Congregational and so stablish one or if the Magistrate be not so clear in either but yet willing to favour any of these the persons being godly and peaceable as he doth then let these Brethren consider whether the want of Church-Discipline be a fault to be charged most upon the Magistrate or upon themselves To return to you then Fathers and Brethren in a few words Hitherto God hath brought us the worke we have engaged in is to most if not all of us new and such a work as many of those who have been exercised in it have so often miscarried in that the Ordinance of Discipline hath suffered much dishonour and that which adds to the difficulty we set to it in such times wherein the Ministry is so much reviled by Sectaries and as to this work much contemned by the Gentry and our Episcopal Divines one of which and whom I honour said to me That we were no more fit to manage the government of the Church of England then David Saul 's Armour We boast not of our fitness but for the government of the Church by such Bishops though I highly reverence some of them they have no such cause to boast as witness the Churches they have left us miserably overgrown with ignorance and profanness had we so many hundreds or thousands of pounds per annum such honour and regal power to stick to us as had they I hope the Churches might be governed as well as they were before and be purged a little from that ignorance and profaneness which now we find them in But we must go to our work without Saul's Armour I am sensible how much wisedom and prudence this work calls for all my comfort is Christ of God is made to us wisedom c. 1 Cor. 1. I take care for nothing but for Faith Humility and Prayer to fetch this wisedom from our King and Head and leave the success to him who did institute this Ordinance Your fellow labourer in the worke of the Gospel GILES FIRMIN Shalford 2. of the 2. Month 1658. An Advertisement of two Books lately published by this Author Mr. Giles Firmin Viz. 1. Stablishing against Shaking being a discovery of the Quakers 2. The Power of the Civil Magistrate in matters of Religion vindicated and the extent of it determined By Mr. Stephen Marshall published by his own Copy since his death with notes upon it CHAP. I. A brief and friendly examination of Dr. Owen 's discovery of the Nature of Schism SEveral definitions of Schism both ancient and modern the Doctor recites none of which give him content Austin he saith suited his definition directly to the cause he had in hand against the Donatists for the rest they do not satisfie him then offers his definition being the definition which agrees with Scripture to which he appeals and esteems this appeal to be necessary and reasonable I am of the Doctor 's mind and wish we had kept there all this time for while some men made Providence their Bible others make Antiquity theirs they have made us by woful experience know the evil effects of walking by such Canons Providences antiquity are excellent things to confirm us when they have clear Scriptures stand before them as Figures before Cyphers and if men would reduâ—e their actions and disputes to this Head by which one day we shal be judged Rom. 2. and not by Providences or Antiquity as we might have spared many of our troubles so we might sooner come to the closing up of our breaches which I perceive is one part of the Doctors aim but I can hardly believe will ever effect the Cure For suppose he can convince men that this separation from Churches is not Schism in the precise notion as he often mentions of Scripture yet if they apprehend it to be something else as bad and it may be worse his book will prove ineffectual to the healing of our wounds Thus then he defines Schisin p. 51 52. It is a causelesse difference or division amongst the members of any particular Church that meet together or ought so to do for the worship of God and
Doctor hath delivered concerning Schism though with a great part of it I am abundantly men of more learning then I am may give more only this I I may and do add it is a trouble to me that I have cause in any point to appear cross to the Doctor with whom I have had so much inward familiarity whom I have so entirely loved and honoured and do still both honour and love CHAP. II. Concerning the Parochial Congregations in England I took it for granted that our Congregational brethren did look on the Parochial Congregations where they came and have gathered Churches as true Churches before they came there and so did not lay new foundations or gather Churches where there were none before only the Congregations being over-grown with persons grosly ignorant and scandalous for want of Catechizing and Discipline they did segregate such persons from Church-Communion till they got so much as might declare them to be visible Saints But one of these Ministers tell me I am mistaken if I be then I understand not our brethren all this while nor do I know when I shall for my part I have ever professed I looked on the Parochial Congregations as a true Church before I came to it though over-grown as before I said Those who were here and elected me to be their officer I look on my self as having sufficient authority over them by their election those who have come into Town since I do require their owning of me for their officer knowing that government here is founded upon consent and subjection to all ordinances if they demand the ordinances of me so far I go along with our brethren That many Parochial Congregations are true Churches I doubt not though the Presbyterial brethren have not proceeded so far as others have done and therefore the Congregational Brethren may safely have communion with them Some things let me premise and then I will give one argument or two 1. The want of some ordinances in a Church destroys not the truth of the Church Then there can be no homogeneal Church our brethren I hope will not allow the Fraternity being destitute of officers to baptize c. but yet a homogeneal Church they maintain much might be spoken here but I forbear Ecclesiastical Discipline which some alledge as being wanting in these Parochial Churches do not therefore deny them to be true Churches which yet in part they had for suspension it is well known The Rod is not of the essence of the family though the children may do ill where it is wanting Feast of Tabernacles Neh. 8.17 was long wanting 2. An officer usurping power in a Church doth not destroy the truth of the Church Diotrephes took more then was due The Bishops were but Ministers and did ministerial work if they took more power then the Lord gave them yet that doth not hinder the truth of the Churches What shall be said then to the Bishops in the primitve Churches I wish I had as much zeal and love to Christ as they had 3. Though many members be corrupt in doctrine and manners yet they do not take away the truth of a Church Corinth had too many of these and the officers might be faulty in tolerating of them but yet a true Church and I hardly think that Paul would have refused communion with the Church I doubt not but other Churches also had bad members The Churches which lived under Heathenish persecution were true Churches yet there are foul scandalous sins reported of some of the members 4. Reality of grace though desireable O very desireable yet is not absolutely requisite to the making of a visible Church though I think it is hard to find such a Church yet I know not but according to the rules we must go by in admitting of Church-members there may be a true visible Church where there is not one real true Saint Dare any Congregational Minister avouch the true grace of all the members of his Church will any Church excommunicate a person for want of true grace Did the Apostles when they admitted members search narrowly for the truth of grace 5. I had almost said It is as great a fault to keep out visible repenting believers willing to subject to all ordinances as it is to tolerate wicked persons in a Church If the Presbyterial brethren are guilty of the latter the Congregational are guilty of the former I think it as great a faultto sin against the lenity of Christ as against the severity of Christ It is true these wicked ones are a dishonour to Christ leaven to the lump but yet suspended from the Lord's Supper and they have not that means applied which might help to their souls salvation but it is that which these Ministers would gladly reach if they could they alledge the words of the Apostle their authority is for edification not destruction On the other side to keep out those who visibly appear like Christians when men have power to take in is to hinder these from being levened with true grace a great offence to the godly discouragement of souls and Magisterially to set up Rules which the Lord never appointed Who blame Bishops for setting up their posts by God's posts I know the word visible Believer is a contentious word but I understand one plainly thus Here is one that hath a competent knowledg of those grounds which are essential to salvation and believes them His estate by nature he understandeth and professeth he believeth in the Lord Jesus for life and salvation his conversation doth not confute his profession worships God in his family and subjects to all Christ's Ordinances for the private conferences of Christians and private fastings which sometimes they have though this were desireable to have them frequent them yet these in such a manner being free-will offerings I dare not tie up men to these or else debar them if he hath been scandalous he declareth his repentance cordially so far as charity can judge and proves it by some time would the Apostles have debarred such a person from the Church but I speak what I know persons who go thus far and further cannot yet be admitted to Church-fellowship Some would have us go to Rev. 21.15 and Rev. 11.2 to see the rules for Churches What they have drawn from hence I know not I have bestowed so much pains in reading of men upon the Revelation and find so little content in all that I read great Hooker of N.E. would say he would never forfeit his credit in undertaking those Scriptures where he could not make Demonstration that now I regard nothing which is said upon it One Text which I observed as I was reading through it in my course gave me more settlement then all I had read But alas good men do they carry us to their Symbolical Divinity to prove what they would have this will not prevail with judicious men I think the Apostolical practices must be our Reed to measure by
answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 22. this being the last act of Paul and Barnabas when they had confirmed and exhorted the Disciples in v. 22. Ordained them Elders in v. 23. they commended them all Pastors and people to God I see Calvin Piscator Cor. a Lap. agree with me making no question of this Interpretation for they pass it over as granted And Musculus speaks my mind clearly Ergo jejunantes orantes quod in coetu fidelium fieri solebat ordinarunt Presbyteros a fidelibus electos observe he puts a difference between election and ordination in this verse post eam ordinationem commendaverunt ecclesiam Domino discesserunt 3. That Text in Acts 20.32 confutes this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text to the 2. Aor voc med and we shall find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acts 14.23 Now the Apostle did not ordain these he calls them Elders and Bishops before and so they were but now taking his leave of them he commended them to God and so he did in Acts 14. departing from the Churches he commended them to God in whom they had believed 4. I cannot yet be convinced but that ordination is an act of authoritative power but commending of a person to God in prayer is no act of such power 5. The Scripture gives us another definition of Ordination as I shall shew afterwards ergo this is not the true definition Thus then I have made it clear that gifts and popular election are not sufficient to constitute a Minister if the Scripture may be judge we may make use of other civil officers to illustrate it more Keck pol. The Athenian Senators were sworn though the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are our Magistrates take a Constable though the Town hath chosen him to that office yet if he shall act as a Constable before he be sworn he is a trespassor and a man may have an Action against him for his so doing There is much reason why the popular election should give the essence here but there is no such reason why it should to a Minister yet here we find in civil officers more then election before they can act I pray let us have order in the Church as well This being dispatched now it will necessarily follow that Ordination is necessary to the constitution of a Minister though I should say no more it is but little I intend to say or need to say for the reason I gave before Arg. 1. First Conformity to the rules of God's house in things pertaining to his house is necessary Ordination of Ministers Stewards pertaining to the house is conformity to the rules of the house of God ergo Ordination of Ministers is necessary The major if any deny they must take away the authority of the Scriptures leave men to their own phantasies which no holy man ever dare say so that I doubt not but that will stand The minor if any deny it must be upon one of these two grounds 1. Either denying that we have any positive rules because we have none but examples which shews how Ministers came in to office But if those examples of Apostles commissioned by Christ to order his house having such a promise of his presence with them be not rules to us then we have no rules at all left for officers coming into his house which were strange defect of wisedom to impute to Christ that he should have a house and no order in it and contrary to the old Church which had rules exactly for their officers coming in Nor must popular election be ever more pleaded for Or 2. They must deny it because officers were made without any ordination which is the thing I desire to see proved from Scripture If we observe the practise of the Apostles after they had received the promise of the Spirit and were now fitted and sent forth to act with that Spirit guiding them we find that thus they did set Deacons in the house of God Acts 6.6 Obj. But it is objected That here was no ordination to any office at all there were persons before who did this work that we suppose the Deacons should these men were appointed only for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessity in v. 3. that is to end that difference which arose in v. 1. 1. A. It is true there were some who did distribute the goods of the Church to the poor c. who those were I think Chap. 4. v. ult will tell us They laid the money at the Apostles feet Whence it is clear to me that the Apostles had this burden upon them also compare the verse with chap. 6.2 and this they found a great hinderance to them in their preaching work so that both they could not tend whence by the Spirit they were guided to Institute the Deacon Upon search I find other men of my mind a Inst l. 4. c. 3.9 Calvin b Exam. Con. Trid. p. 217. Chemnitius c In 4. praec p. 766. Zanch. with more whom I could mention 2. The Apostles do not say v. 2. to leave the word of God decide differences but serve Tables which they saw hindered them and one they saw they must neglect or perform not well as we see complaint made whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 3. must answer to that which the Apostles could not attend to in v. 2. which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. As the Church-Members consist of bodies as well as souls which bodies must be provided for by others if they have not of their own to uphold them and since God hath given in charge that collections should be made for the poor Since also there are divers things which belong to the worship of God and things about the Church which must have money to buy them and to answer for them hence it stands with right reason that an Officer be chosen and authorized to be the Church-Treasurer to take in these collections and moneys and by these to serve the poors Table the Lord's Table I conceive they had their Love-feasts at that time also and why they should not attend upon the Minister at the Administration of the Lord's Supper I know not In N. England the Deacons also bring in to the Elders Table they are not troubled as we are here to send to every bodies house in particular for our due 4. It is clear by 1 Tim. 3. and Phil. 1.1 there was such an Officer as a Deacon and that distinct from the Bishop I wonder what was the work of this Deacon being an Officer not the Bishops I am sure then he should not have been distinguish'd from the Bishop neither are the same qualifications in every point required of him that are of the Bishop When or where had this Officer his original I think in this
necessary to a Minister But the Antecedent is true ergo the Consequent is true The Consequence is clear for to what end was the power committed if it need not be executed it is to accuse Christ of want of wisedom to give a needless power to officers to command them to do a thing and order them strictly in doing of it if men may come into office without it If I have a power committed to me to preach and baptize then some are bound to hear and to be baptized So in this 1. For the Antecedent 1 Tim. 5.22 Lay hands on no man suddenly p. 2. p. 50. In quo praecepto non solum exemplum sed mandatum continetur saith Walaeus That Ordination is here meant there is such a unanimous consent of the Church that I think there is no question of it Thus the Fathers Lutherans Calvinists Episcopal * Synod N. E. platf ch p. 11. M. Hooker Sur Ch. Disp p. 2. p. 74. Classical and Congregational yea though divers of the Papists do understand their Sacrament of Pennance yet Anselm Cajetan Cor. a Lap. Justin Salmeron understand it rather of Ordination But I must meet with this Text again and then I will prove it must be meant of Ordination 2. 2 Tim. 2.2 few Interpreters that I see touch that which I aim at i.e. How did Timothy commit or what was it for him to commit c. The things which we had heard not Traditions as the Papists hence gather for Quae Apostolus Timotheo viva voce tradidit Gerh. in loc sunt eadem cum illis quae scriptis consignavit he must commit To whom They must be faithful mon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to teaach others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysostom upon this Text and Cartwright in his Comment upon the speech of Christ to Nicodemus would make us believe it is not so easie a matter to be a Minister as our vain heads in these days take it to be But still how did Timothy commit these was it by teaching or preaching to them so he did commit them to weak men and women as well as able men was it by writing these so the whole Church had them committed This is clear the men must be able before the things be committed his teaching might help them to be able but being qualified and able how doth he commit them Surely by laying on of hands i.e. ordaining of them and thus separating them to the work of the Ministry he doth indeed commit them If this Interpretation do not please give me a better After much searching I found one or two go my way Non solum fideliter eos doceas sed etiam potestatem alios docendi ipsis conferas this is Commenting in Gerh. opinion Magna cura eligendus est Doctor saith Ambrose in loc If you lay hold of eligendus pray take it in a large sense as Ambrose doth and it was Timothy's election Anselm and Bullinger incline also this way The 3 Titus 5. Titus is left in Crete to Constitute or Ordain Elders I doe not remember that Clemens uses any other word but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the same in his Epist ad Corin. when he speaks of the Apostles ordaining of Officers Doubtless saith Musculus as Paul left Titus to ordain Loc. Com. p. 198. so Titus kept the method Paul used i. e. election prayer and imposition of hands Those then that come into the Ministry in Crete they must be ordained In vain were those words to Timothy and Titus if ordination were such a needless thing Timothy and Titus also being Church-officers where is this popular election that is so much cried up to give the Essence One would think the Apostle should have given strict command to the people to look to their Election because it gave the Essence but not be so exact with Timothy and Titus who gave but an adjunct who can deny the adjunct or of what force is it when the essence is given before Timothy and Titus might well say nay Paul We are clear we must not ordain whom we will See separ exam p. 55. ad 59. but whom the people will to whom they give the essence if an unworthy fellow be chosen let the fault lie where it doth it cannot on us if we gave the essence it were true indeed whether we will ordain them or not that hinders not for they have the essence then act they may sure enough without us Arg. 3. It is necessary that he who doth the Authoritative Acts of a Minister should shew true Authority by which he doth them But he who doth the Authoritative Acts of a Minister without Ordination cannot shew true Authority by which he doth them Ergo Ordination is necessary to a Minister The Major is plain it holds in all Acts of Authority else a man is an usurper By what authority dost thou these things said they to Christ the question was rational if Christ had not Authority he would not have done them Minor He who shews true Authority for his Ministerial Acts must shew Scripture-authority But he that performs Ministerial Acts without Ordination cannot shew Scripture-authority Ergo. The major is plain The minor if any deny let them produce their Scripture-authorities He who is sufficiently qualified elected supposing there is a Church already and ordained this man I am sure may shew his Authority But he that is not Ordained cannot shew it I know no Scripture to warrant it Let our question be attended I have heard it affirmed and that strongly from a person of no small abilities that the Fraternity may Preach Baptize administen the Supper as well as the Pastor the common Scriptures urged by this wilde generation and Acts 10.48 were alledged I never heard that the Papists or our Bishops would allow any private man to baptize in a Church where there were Ministers present this text would force it if these men argue right provided they can prove that these brethren were private men and Peter not extraordinarily guided which yet they have not done But a little further 1. It was granted there are Church-Officers and shall be till the body be perfected Eph. 4. If so then these Officers have some things so proper to them that they are not common to others But if all men may preach baptize administer the Supper there is nothing proper to the Officers if any thing it must be government which first is by many denied But if it be yielded why may they not take this also as well as the rest but if Church-officers have nothing proper to them how are they officers That officers have something proper to them I think none can deuy the nature of the thing will carry it in all Officers If all can make warrants c. where is the office of a Justice and thus in other offices what is common to all is proper to none how are
officers known but by their actions To say That though the brethren doe the same things yet they doe them not as their Officers is to say nothing How shall we know that If any man may make a warrant and that warrant is as valid as the Justices how shall a man know who is Justice the name may differ but not the power Ergo not the office 2. We finde divers promises made to the Church of Gods giving Officers Jer. 3.15 23.4 Ezek. 34.25 Isa 30.20 But if every body may do the officers acts then God seems to make promises of good to his Church which are needlesse a great shew of mercy but no mercy indeed There is no need no use of the things promised what would this impute to God 3. Our Divines have maintained against the Papists that Matth. 28.19 was spoken to the Apostles and the Ministers of the word their successors and the context will force it I think if he spoke to the eleven Apostles v. 16. And though the Lords Supper is not there mentioned yet surely it was there included there is par ratio Let any man bring a proof from Scripture or antiquity that ever any but an officer did administer the Lords Supper Docete baptizate Matth. 28.19 Haec dicuntur solis Apostolis Ministris verbi certum est haec non fuisse dicta hominibus privatis Bell. ener co 3. p. 342 In Actis Apostolorum nihil omnino legitur de privatis Christianis absque speciali revelatione baptizantibus saith Learned Ames 4. The Church-officers under the Old Testament had such acts peculiar to them as none but they could doe It were strange that Christ should institute Officers under the New Testament and they should have nothing proper to them 5. If this be true then all the body is an Eye The foot may say to the eye though you are placed above and I below yet I doe the same acts you doe and it is not the place but the organ and the action which makes an eye It is not the place but the actions shew the Officer that member which seeth is the eye place it where you will if all see then all are eyes But the Apostle denieth the whole body to be an eye 1 Cor. 12. 6. Church-officers are called Stewards â—verseers Preachers Ambassadors Rulers We would think it strange men would not bear it in civil acts to have every body doe the acts which belong to these Relations as much order I hope in Gods house as in other houses or States He is every where a God of order but this was spoken in reference to his House especially I intend to add no more arguments to prove the necessity of Ordinantion I have onely two objections to answer which two eminent Divines made against me maintaining the necessity of Ordination Obj. 1. We read of no Ordination but it was performed either by extraordinary persons or at least some such were present when they died who know where they left the power The Bishop Presbyter Fraternity each of these challenge the power but who knows to whom it belongs Answ The first part of the objection cutts off Ordination wholly and that is chiefly aimed at The second part doth seem to yield it could we but finde who should Administer it To the first part I answer 1. It 's no wonder though we finde extraordinary persons in the administration of this Ordinance when they were in Being In the first beginnings these must ordain or none we have but the histories of planting of Churches in the New Testament where none were before and this was done by persons extraordinary 2. All that extraordinary persons did I hope did not die with them What is there more extraordinary in Ordination then in Preaching why must not Preaching die as well as ordination to Preaching The action is no more then may be performed by ordinary Ministers If it be said as I know it is they conveyed gifts in Ordination I shall answer this when I come to Mr. Noyes 3. How shall we prove that there were Ministers elected without the presence acting guidance and consent of extraordinary officers I think no man can prove there were any so chosen by the examples we have of the peoples choise for extraordinary persons were ever present and we finde they acted By the same reason throw away Election which this Divine would hardly doe Walaeus To. 2. p. 51. Nullum etiam occurret exemplum in toto Novo Testamento nec in primitiva Ecclesia quae Apostolorum aetatem excepit ullam ullius ordinarii Doctor is Electionem in ulla Ecclesia peractam fuisse sine consensu consilio aliquorum saltem Doctroum This pincheth 4. Were the Churches so blinde that they could not see this to be an extraordinary thing and that to die with these officers Would the extraordinary officers admit ordinary Presbyters to joyn with them in that work which was proper to them as extraordinary officers But that they did so the Epist to Timo. doth plainly carry it and was no doubt the ground of that Canon 3. in Concil Carth. 4. where Presbyters were to impose hands with the Bishop 5. Were the Epistles to Timothy and Titus writ to them as extraordinary officers I know when Timothy is called upon to do the work of an Evangelist this was proper to him as such an officer but I think laying aside that which was proper to them as Evangelists which did not consist in the administration of any Ordinance those Epistles were written to Ministers They must preach the Word be instant in season and out of season c. as well as Timothy and why not I pray commit the things 2 Tim. 2.2 c. 2 Tim. 2.2 lay hands on none suddenly as well as Timothy What extraordinary matter is in this above the other 6. Shall persons come into the Ministry untried whether they be fit or unfit sound or heretical No by no meanes this is judged a dangerous thing Men must be tried and that by those who are able to judge as now we have Commissioners But what Scripture-rule have you for this If you leave out the Epistles to Timothy and Titus 1 Tim. 3.10 I doubt you will hardly finde any in Scripture but Timothy and Titus were extraordinary persons and what have we to doe with their Epistles but if you will make use of those Epistles to mainain your trial of men it was a Commissioner that made this objection against me give us leave to make use of the same Epistles to prove our Ordination of Ministers those who are able to do the one I hope are as able to do the other For the second part of the Objection I little regard that As for the Fraternty let the people bring forth their Charter and shew us where the great Lord gave them this power Against this I have argued a little I intended but a little in my book against the Separatists p.
Chapter we may be satisfied but no where else that I know of These things satisfie me with the judgement of the Church which constantly hath maintained that here were Officers ordained I know much dispute there hath been and is whether this Deacon might not preach and baptize but that is none of my question if here were the ordination of an Officer it serves my turn When I had done casting my eye accidentally upon Bucanus P. 494. Loc. Com. I found him speaking my thoughts and something more who gave me much content in opening the Deacons Office Thus then Deacons come into their office Thus Timothy also came into his office 1 Tim. 4.14 so it is generally understood Out of his Epistles I shall gather more in the next argument Whether Paul and Barnabas were ordained in Acts 13.2 3. is a great question some deny it many affirm it if they were it puts much honour upon that Ordinance and shews more the necessity of this ordinance in men coming to the Ministry Let us see first who they are that own this to be ordination some I have met with and others may know more of this judgement I finde Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with whom agree others of the Greek Fathers Thus Calvin Inst l. 4. c. 3. s 14. Chemnitius Zanchy Polanus Gualter Officio divinitus simul ab ecclesiâ commislo saith he upon the Text Aretius who infists upon it largely Gerhard Maccovius Malcolmus Waltherus who reconciles this with Gal. 1.1 Ravanel Diodati Our English Annotations Ainsworth upon Numb 8.10 The Synod of N. England who quote this Text to prove Ministers ought to be ordained and that with Imposition of hands Of the Popish party I could name more but I spare them These men are so worthy that their judgement is not easily to be slighted But we have harder work in writing in our days then others had heretofore when the quotation of men was proof sufficient but this will not now serve the turn Thus then Positâ definitione ponitur Definitum But here Ponitur Definitio Ordinationis Ergo. The Papists who make Ordination a Sacrament properly so called contend about the matter for the form they are all agreed that the form Consistit in verbis quibus sufficienter significatur traditio potestatis saith Valen. To the same purpose speaks Bellarm. Convenit inter omnes materiam esse aliquod signum sensibile formam autem esse verba quae dicuntur dum illud signum exhibetur But whether the calix patina cum pane vino be the matter and those words then spoken Accipe potestatem offerendi sacrificium c. be the form as Valen. and his party or whether the Imposition of hands with these words Accipe potestatem remittendi peccata do compleat the Act so as a man is not ordained till this be done as Bellarm and his party here they are divided Bellarm. will have Imposition of hands to be essential to the Sacrament because else saith he we cannot convince the Hereticks that Ordination is a Sacrament properly so called because we cannot demonstrate in the Scripture any other external symbole of this Sacrament As for the word Sacrament in their sense their cup platter c. we lay them by so for their words which they make the form we lay them by yet I perceive our Brethren do contend for some words which should be used at the laying on the hands of the Eldership For my part I am loth to engage further then I have clear Scripture to back me or necessary consequence from it If we take Ordination at large as this Scripture holds it out and other agree with it it may be thus described Ordination is the separation of a person called to the work of the Ministry by persons in office with fasting prayer and Imposition of hands Thus far this Text will warrant us and it is the fullest that any one Text will afford us Let us see how this sutes with other Scriptures Rom. 1.1 Paul tells the Romans he was called to be an Apostle separated unto the Gospel of God Here is my Authority I do not run before I was sent But when was this done and how this done look to my Text and I doubt not but these Texts answer each to other Separate me Paul and Barnabas for the worke whereunto I have called them v. 2. I have called do you then separate both the words we find here It seems they were not to seek what it was to separate how to go about it they had been acquainted with that work before This phrase separate is the old phrase the Lord used before in his ordaining of old Officers Numb 8.14 Thus shalt thou separate the Levites c. thus how among other things The children of Israel shall put their hands upon the Levites It was so here with Paul So Deut. 10.8 At that time the Lord separated the Tribe of Levi. So Numb 16.9 a full place The Lord separated Israel from other Nations this was a high favour but in Israel the Lord made another separation and this was higher honour still Seemeth it but a small thing unto you that the God of Israel hath separated you c. Thus we see the Lord keeps the old phrase A person called Paul and Barnabas were so by God immediately and these persons commanded from God immediately to separate to ordain them whence well might Paul say Gal. 1.1 was no Apostle by man For all is here by immediate command from God whatever was done about them was by immediate revelation Whence he saith v. 4. So they being sent forth by the Holy Ghost yet they prayed fasted and imposed hands Waltherus Harmo p. 490. speaks more to the clearing of this doubt As Paul then and Barnabas were called immediately so in constituted Churches Ministers are elected By Persons in Office Not every office no mention made â—here of Ruling Elders or Deacons but Teachers at the lowest If the people should claim this power as some do for the people in Numb 8. did impose hands on the Levites I have answered to this Sepa Exam. p. 70 71. I add but this The Apostles did translate Imposition of hands from the old Testament to the New in the Ordination of Ministers but for the peoples imposition of hands we find no such thing With prayer fasting imposition c. Here a question may be moved Whether fasting and prayer did properly belong to the essence of Ordination or whether as in other Ordinances we pray before the Administration of the Ordinance so here was praying for the Lord's grace and blessing upon the person to be ordained but ordination for the essence a distinct thing Some I suppose make it the whole essence their Acts declare it they do nothing else unless preach and others look on imposition of hands but as a common thing among the Jews when they would wish one