Church rightly constituted hath in it the power of a whole Church therefore 't is not a part whatever our Brethren deny us in our Congregations yet may they obtain a concession for a National Church-constitution we doubt not but they would be therein Independent and not allow the Authority of any Nation or of all the Nations in the Christian world to impose a form of order or Government upon them wherein they are not satisfied acting in all Church-work not as a part but a whole which they could not regularly doe if but a part of a Catholick Church 2. Every whole is really distinct from every part and from all its parts collectively considered they are constituting that is constituted but where that Church is which is really distinct from all particular Churches or wherefore it is we profess we know not 3. There is no Universal visible meeting to worship God Ergo no Universal visible Church The Synagogical meetings of the Jews were the meetings of several parts of that Church and there never was in them the power of the whole Church and we know not how it can be stiled a National Church unless it be from a national meeting Statis temporibus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being never used either in a civil sense as Act. 19. 32 41. or a Sacred sense but propter Conventum either in fieri or in facto esse because the persons were met or under engagement to meet together yea the Church of the first-born however dispersed and scattered upon the Earth yet doth as an invisible Church meet invisibly and in Spsrit to perform the acts of worship required of such a Church we are confident whatever it be is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling together is the formal reason of that denomination which is Coetus convocatus or the Congregation as 't is every where Coetus à Coeundo translated by Mr. Tindal in his translation of the New Testament 4. There are no distinct Officers appointed for such a distinct Church ergo there is no such Church Diocesan Bishops Provincial Arch-Bishops National â—atriarchs universal Popes would surely have been found in the Scripture had a Diocesan Provincial National or Universal Church been found there 5. There is no Church greater then that which hath the power to hear and determine upon offences committed in the Church but that Church is particular Mat. 18. 17. We know dissenting parties lay claim to this Text on both sides we say but this If it means the Congregation it excludes all other if it means the any other it excludes the Congregation which is unscriptural irrational absurd Obj. If notwithstanding all this some may judge that although Churches do not meet in their members actually yet they may meet in their representatives which being met may be called The Classical Provincial National Universal Church Answ We answer each of us in the words of Zuinglius to a like argument Representativam credo veram esse non credo i. e. That such a Church is a representative I believe but I believe not that it is a true Church 3. It 's a holy company a company of Saints Rom 1. 7. 1 Cor. 1. 2. said therefore to be in God the Father and in Jesus Christ 1 Thes 1. 1. 1. It 's the Kingdom of Christ the Body of Christ the Church of Christ yea Christ 1 Cor. 12. 12. implying neerness of relation unto him but none visibly related unto Satan as the visibly uncalled are can be respected as visibly related unto the Lord Jesus therefore not of his Kingdome Body Church c. 2. The visibility of that which constitutes a member of the invisible Church declares a man meet to be received unto Communion in the visible but the Heavenly Call constituteth a member of the invisible Church ergo the visibility of that Call declares a man meet to be received unto Communion in the visible the members whereof are Saints by calling no Churches of Christ by institution but are Churches of Saints by constitution 1 Cor. 14. 33. 3. Every Body is to be considered first in its essential state before it can be determined such a body in its integral or organical state as man is compounded of soul and body and so constituted an essential whole who hath further more eyes and ears hands and feet parts and members which put him under another notion yet cannot all his parts and members which are integral compleat him in the being of a man Univocally if he be deficient in any part which is essential so is every aggregate in forming a flock of sheep 't is necessary to consider the nature of the creatures to be formed and none not sheep can be numbred to such a flock in forming a Church of Saints 't is necessary to consider the nature of the members to be formed and 〈◊〉 〈◊〉 Saints visibly can be numbred to such a Church Invisible unbelievers may as well belong to the invisible Church as visible unbelievers to that which is visible We forbear multiplying arguments for further proof because we have the consent of our Brethren in the general as to the necessity of Saintship the whole strife being at the door of visibility and about the rule for the judgement thereof which some mistaking have their charity so large as to embosome nations of men Separatim conjunctim as Saints upon the account of a bare dogmatical faith especially if it be not contradicted with enormous scandals reckoning it among the errours of Jus Divinum Regim Eccles preface the Independents that they affirme the matter of the visible Church must be to the utmost judgement of discerning such as have true grace real Saints Concerning therefore a judgment of visible Saintship we are thus minded according to rule 1. Errours of judgement overturning the foundations of faith are inconsistent with grace Saintship Tit. 3. 10 11. 2. Errours of life everturning the foundations of holiness are inconsistent with grace and Saintship Gal. 5 19 20 21 24. and thus far we suppose our Brethren will walk with us 3. Total ignorance of the way and working of Christ in the heart is inconsistent with grace and Saintship 1 Pet. 3. 15. We ask our Brethren what rule they would walk by in applying comfort to particular souls if they would not enquire after truth of grace what experience of sins burthen what experience of Christs relief yea further we would know what reason they have to justifie a practise of enquiring after truth of grace in order to Communion in the Lords Supper and yet condemn us for the same practise in order to the Communion of Vindication of the Presbyterial Government and Ministry printed 1650. Saints who write thus He that would come to the Sacrament must examine himself 1. In general whether he be worthy to come c. 2. In particular whether he have true faith in Christ without which he cannot worthily eat this
c. and therefore a ministerial power of Government is granted to them by Jesus Christ and in respect of this their place they are set in not under but over the flock the Church is in relation to its officers a Governed body and they are stiled Governours because a special charge of oversight and Government is committed to them as a work and business which they are to give a special attendance to Yet all the members of the Church are to have an oversight each of other and of the Officers themselves Col. 4. 17. Say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfill it the Colossians are exhorted to admonish their Officer Archippus and so were to Oversee his conversation else how could they know what to admonish him for and if any brother offend the offended though no Officer is to admonish and if he doth not hear him or one or two not the Officers onely but the Church is to admonish Mat. 18. vers 15. 16 17. tell it unto the Church but if he neglect to â—ear the Church c. therefore the Church is to admonish else how can he hear it and this admonition is a part of Government for if the Church be not heard Communion with him is to be avoided let him be unto thee as a heathen man and a Publican And therefore the sole power of Government is not in the officers the Church hath a power to put forth some acts of it The officers are in a special sense Governors as being and or a more especial designation to take cognizance of and go before the Church in the ordering its affairs then any other particular members No other members can rightly challenge it as their place to be over the Church as they may But yet a power of Government is granted to the Church over its particular members though its actings therein be not under the Relation of office Under the Relation of a whole it putteth forth acts towards its parts as a boly it acteth sometimes to the cutting off particular members for the preservation of the body If a Church hath Officers they by their place are to go before the Church in directing and executing determinations according to the will of Christ but the power under Christ of determination admonition and excommunication resideth in the Church Mat. 18. 17. the acts are not of the Officers only but of the Church If a Church censureth an offender when it hath officers the officer acts towards that offender as one set over him in the Lord who hath taken a soecial charge and oversight of his soâ—â— and urgeth duty upon him because else he shall sinfully break the Law of that Relation which is between them in crossing still the will of Christ but the Church urgeth duty upon the same offender because he shall else not onely sin against Christ but break the Law of his Relation to the body which as a member he ought to keep If a Church hath no officers it censureth offenders as a free people or spiritual corporation invested by Christ with such a power under the general Relation as a body it is to seek the preservation of it self and if possible the healing of its diseased members For it is a Church stâ—â—â— though it wanteth officers and so the Rule of Christ runneth to it Mat. 18. 17. No Church of Christ can be exemped from that Rule Communion is to be avoided with such persons as will not hear any Church of Christ when it doth admonish for such a cause as deserveth admonition Office-power where it is afforded is but the superaddition of another Relation to adde more chains to the offender if he proveth obstinate and to prevail the more with him towards submission but the power of the censure is in the Church not in the officers onely The officers are useful for the better management of censures but have not the sole power of censuring They are to Govern in censuring but the Church hath a power to censure Yet the Church doth not act under such a Relation in cenâ—uring as an office doth as in acts of Government in a Corporation the Bayliffes by their place and office are over the whole Corporation yet the Free-men may have power for Admission or ejection of members into or out of the freedom of the place and many by vote carry it without or against the Bayliffes but when they concur they act under one Relation and the Freemen under another and this different Relation makes a vast difference between the Bayliffes and the Freemen in their actings though the matter of the acts be the same 2. No distinctive Acts are necessary by our brethrens principles for some officers They assert-Ruling elders to be of Divine institution and yet these have no distinctive acts which they onely may perform the main argument that Ruling is that which is accounted their most proper work and yet that is not accounted incommunicable for they grant a Ruling power to the Preaching elders as well as to them If a ruling power may be communicable without making the Ruling elders function frustraneous as to its main Act why should the Preaching of gifted men render the Preaching elders office frustraneous though Preaching be his chief Act. And indeed this is it which we deny in Master Collings Argument viz. That the ministrial function or office is uselesse as to this Act of Preaching of every gifted person may do it And now we expected some Scripture proof of this the Argument being of no force if this be not proved and all that we can find he saith to it is this Object What need any particuliar persons be by the Ordinance of God appointed to do that which all may do Answ 1. We do not say that all may do it but onely that those who are really gifted may do it all Christians are not gifted 2. If there be Scripture warrant for the Preaching of gifted men then it is needful whether our reason can see it so to be or not for none of Christs institutions are needless 3. The granting liberty unto gifted men to Preach doth not render it needlesse for particular persons to be by the Ordinance of God appointed to do it in the Primitive times the Preaching of Apostles Evangelists and Prophets did not render it needlesse for Pastors and Teachers to be by an Ordinance of God appointed to do it nor did the appointing of Pastors and Teachers render Apostles c. un-necessary It helpeth not to say they were all officers who by divine appointment were to do the work for we say gifted brethren are also by divine appointment to preach and besides the argument is built upon this principle That what others may do there is no need that any particular persons should be appointed by God to do and so it will strike at those as well as others If every Church-member of ability may distribute to the poor
be hindred from doing all acts of that office for to be an officer compleat without an office or being compleat in his office yet according to rule to be hindred from doing any thing belonging to his office implies a contradiction for its all one to say a man is implies a contradiction for its all one to say a man is bound to a rule and yet by a rule he should not do it Forma dat operari effects depend upon the form not upon extrinsecal circumstances Ans We deny the consequence Although election gives the Essentials to a Minister yet it will not follow that a Minister elected may administer the Sacraments without Ordination for Christs will is to be our Law if Christ hath required the adding but of an Adjunct before the doing some special works without sin no man can do those works without that Adjunct If Christ hath pre-required Ordination before the administration of the Sacraments what is man that he should say one may administer them without Ordination though that be but an Adjunct to the call unto office That which Master Hooker speakes is onely this that he cannot justly be hindred from doing all acts of office if he hath the Essentials of office upon him and this may be granted for if Christ requireth Ordination as Antecedaneous to the administring of the Sacraments then he is unjustly hindred who either refuseth or is denyed Ordination He is not according to rule hindred from doing what belongeth to his office but by breaking that Rule which requireth his submitting to Ordination The reason serveth to Master Hookers purpose but not to our brethrens in this Argument And upon second thoughts we suppose they will not say that one may act in administrations without such Adjuncts as Christ hath pre-required unto acting in them especially seeing themselves durst not assert imposition of hands to be more then an Adjunct to Ordination and yet urge it as a duty to receive it and endeavour to prove it a sin to refuse or omit it Argu. 6. If the whole Essence of the Ministerial call consisteth in election Jus Divin Mini. p. 137. then it will follow that a Minister is only a Minister to that particular charge to which he is called and that he cannot act as a Minister in any other place That this consequence is necessary they endeavour to prove by its being confessed by Master Hooker and the new England Ministers in some of their books Answ If the whole Essence of the Ministerial call consisteth in Ordination as our brethren judge will it follow that a Minister is onely a Minister to the Universal Church to which he is as they suppose Ordained and that he cannot act as a Minister to any other If so how can he preach to Pagans and Indians who are no members of any Church when Preaching is a Pastoral act in their sense why may not we extend Pastoral acts to them that concur not in Election as well as they may extend them to such as concur not in Ordination But they proceed to the proof of their Minor and give many reasons against that That a Minister can perform no Pastoral act out of his own Congregation they say is an Assertion Unheard of in the Church of Christ before these late Jus Divin Min. p. 138. years Answ If the Gospel holdeth forth so much surely then it is an Assertion heard of many hundred years ago if it were taken for granted and not quâ—stioned in the Primitive times and through the overspreading of Popery the truth were hidden since it is a mercy that within these late years it or any other truth is come to light As many Authors may be cited who many hundred years ago asserted errors and yet this will not prove that we are to receive them as Gospel truths so if no antient Authors could be cited for this yet that will not prove it to be an error neither would the citation of many for it prove it to be a truth and therefore we must to the Law and to the Testimony for the clearing of it 2. Contrary to the practice of the brethren themselves with whom we Jus Divin Min. p. 138. dispute it is acknowledged by all of them that the administration of the Sacrament is a Ministerial act and cannot be done but by a Pastor or Teacher and yet it is ordinary both in Old England and in New England for members of one Congregation to receive in another Congregation If we may argue from our Brethrens practice we may safely conclude That a Minister may act as a Minister out of his own Congregation Answ 1. This is an Argument rather against our practice then against the assertion it is levelled at If we practice against our own principles that doth not prove that our principles are unsound 2. But we answer further Ministerial or Pastoral acts have for their Objects some things that are common some things that are special and proper Some things are common to men as men as the Word and Prayer which all men may join or have communion in unless in some particular case disinabled Some things are common to Church-members as such namely admission to the Lords Supper Rom. 16. 1. Church-councel and care to be acted towards such by a more especial obligation then towards other men seeing every new relation is a foundation to further Communion If the right of a man as a man be sufficient to claim the priviledge of hearing with a Church not considering whether he be of this or that place or Church then also may not the claim of a consederate with a particular Church be sufficient to a priviledge in breaking of bread not considering whether of this or another Church for his right is as confederate not as a member of this or that Church Some things are special and proper wherein the liberty and jurisdiction of the Church doth consist as admission of members excommunication Election of Officers c. Acts of power which issue necessarily from the gift or resignation of every one to another and to the whole whereby it is that common priviledges are by them injoyed after a special manner who have interest not onely in the good dispensed but in the power dispensing not in the objects of a Ministerial act onely but in the Ministery As suppose a Father at set times giveth instruction to his children who also is a Master and teacheth his Servants at which times the children and servants of the neighbour-hood attend upon him and receive instruction this man performeth the duty of a Father and of a Master to his own children and servants who have interest in him as so related the other partake in the good which is given forth yet not under those relations which are the grounds of those ministrations for the same man is under special obligations to give instructions to his children and to his servants by the Law of the relation of a
act as a publick person because his work is publick and so he acteth not barely as a private Christian yet not as an Officer for then he might be actually an Officer to three or four flocks or Churches because he may lawfully keep up so many Lectures constantly and without asserting Episcopacy he cannot be said to be actually an Officer to so many flocks at once As to the preaching of private men we have spoken to that before Object 3. Hence it will follow That when a Minister baptizeth a child he baptizeth him onely into his own Congregation For if he be not an Officer of the Catholick Church he cannot baptize into the Catholick Church which is directly contrary to 1 Cor. 12. 13. Answ 1. If by baptizing into a Church they mean a making one a member of a Church by baptism we deny that a Minister baptizeth in that sence either into his own Congregation or into a Catholick Church for if baptism giveth admission either into a particular or a Catholick Church then while baptism remaineth valid the party remaineth a member of that Church for so long as he hath that upon him which giveth membership he must needs be a member as Mr. Hooker saith where the form is the formatum must needs be And then either Excommunication doth make baptism a nullity and render the person who is excommunicate unbaptized or else Excommunication doth not eject a person out of the Church because it doth nullifie baptism which they say giveth membership And this may answer their Argument to prove that a Minister is a Minister of the Church Catholick visible Jus Divin Min. p. 139. They say He that can Ministerially admit or eject a member into or out of the Church-Catholick visible is a Minister and officer of the Church-Catholick visible But every Minister by baptism or excommunication admitteth or ejecteth members into or out of the Church-Catholick visible Therefore c. We deny the Minor If we grant such a Catholick visible Church yet we cannot grant that a Minister by baptism admitteth into that Church for then if Heathens be converted at a great distance from any Church or Officer whatever glorious profession they make yet they are not to be deemed members of that Catholick visible Church until they be baptized which soundeth very harsh if those belong to Satans visible kingdom who are without that Church as they intimate in their next objection And also then it will follow either that Excommunication doth not eject a man out of the Catholick visible Church and then the other part of their Minor is fals or else that Excommunication maketh baptism a nullity and then re-baptizing must be asserted because there may be a re-admission after excommunication upon repentance witness the incestuous person 2 Cor. 2. v. 6 7 8 9 10. Or else a man may have that upon him which maketh one a member of the Catholick visible Church viz. baptism and yet be no member thereof he may have that which admitteth and giveth the formal being of membership and yet be no member which is a contradiction If an excommunicate person be no member of the Catholick visible Church then he must be re-baptized if ever he be admitted a member thereof if admission into it be by baptism Also we deny that a Minister by Excommunication ejecteth out of the Catholick visible Church the person may eject himself out of it if there be such a Church by renouncing or contradicting his former profession which if any thing made him a member thereof before Excommunication and so may lose his membership in the Catholick Church before he loseth membership in a particular Church or however he may be ejected with and not by Excommunication And how a mans being ejected out of a particular Church by Excommunication should make him no member of the Catholick visible Church if being ejected out of Office in a particular Church doth not make a man no Officer to the Catholick visible Church we find not 2. We may assert that a Minister baptizeth onely in a particular Church i. e. only such as are members in some particular Church or other and yet not assert that he baptizeth onely into a particular Church much less onely into his own congregation This baptizing into his own congregation onely may seem to intimate that if he loseth his relation to that particular Church then he must also lose his baptism which it is supposed was onely into that But if that be driven at it falleth as heavy upon themselves if such a baptizing into a Church were granted for then if a man be baptized into the Catholick visible Church if he be ejected out of that which they say he may be by excommunication then he must as much lose his baptism there also 3. As for 1 Cor. 12. v. 13. It speaketh of the baptism of the Spirit into the mystical body of Christ not of water baptism into any visible Church at all for the words are these For by one Spirit are we all baptized into one body Object 4. Hence it will follow That a Christian who by reason of the unfixedness of his civil habitation is not admitted into a particular Congregation hath no way left him to have his children baptized but they must all be left without the Church in Satans visible Kingdome Answ 1. We deny as before that baptism admitteth into Christs Kingdom or delivereth out of Satans visible Kingdome By vertue of the Covenant they are Co-members with their parents of the visible Church before baptism 2. Some will grant that Offiers may baptize in such cases by vertue of membership in the Catholick Church as well as they may baptize members of other particular Churches because baptizing is an act purely Ministerial in it self and doth not necessarily imply his being over or being an officer to those it is performed towards 3. We rather answer thus that a Christian notwithstanding the unfixedness of his habitation yet ought to join as a member with some particular Congregation or other and so the difficulty vanished those that joined to the Church at Jerusalem Act. 2. v. 41. 47. yet were many of them men of other Countries as appeareth vers 5. 9. 10 11. and though they had no fixed habitations there yet they listed themselves as members and were baptized at Jerusalem vers 41. when they cannot by reason of the unfixedness of their habitations enjoy such constant Communion with a Church as they would yet they are to joyn with some Church and hold as much communion with it as they can else a wide door is open to multitudes to keep from under discipline altogether for if they offend what Church can call them to an account or passe a censure upon them in case of obstinacy Object 5. According to this assertion there is no way left us by Christ for the Jus Divin Min. p. 141. baptizing of Heathens when it shall please God to convert them to the
not peculiar to Office and therefore it cannot argue that a man not in Office goeth out of his place and calling because he acteth publickly one great ground of their mistake seemeth to lie here they suppose but they have not proved it from any Scripture that publickness in acting or in preaching is limitted and restrained to Officers onely Spiritual gifts are to be exercised say they Jus Div. p. 102. by every one in his own Sphere by private persons privately by those that are in Office publickly and in the Congregation Whereas publickness doth not make an Act to be an Act of Office nor privateness hinder it from being so An Officer may put forth Acts of Office privately as when he rebuketh or admonisheth a Brother as one set over him in the Lord though it be not before the Congregation yet surely it is an Act of Office The Act may be preaching Office-wise in a private house as we proved before The publickness of the Act doth neither make it preaching nor as they call it Authoritative preaching And therefore gifted Brethren cannot be said to assume the Office of a Pastor or Teacher because they exhort and admonish publickly Also in many cases a man not in Office may act either in civil or religious matters publickly and so may exercise both natural and spiritual gifts when yet he taketh no Office upon him nor goeth out of his Sphere As in any business of publick concernment to a Town the management whereof is committed chiefly to the Officers of the Town or place yet another man of eminent natural abilities and fit for the management of such a work though he be no Officer may be called in for assistance or may act publickly in the case Constables may ordinarily call in others for their assistance in publick works and so in many other cases men that are no Officers may do the same works that Officers do either alone or as Assistants and that publickly It is an ordinary thing for men to distribute worldly goods openly in publick Assemblies to the use of poor Neighbours or of such as live at a distance who have sustained losses by fire and it is not unlike that they did it publickly Act. 11. v. 29 30. Now it is the work of a Deacon who is a Church-Officer to distribute our Brethren interpret that so Rom. 12 v. 8. He that giveth i. e. the Deacon and if Jus Divin Regim pag. 125. any man may do the same work publickly which a Deacon by his Office doth without going out of his place and calling why may not a gifted Brother do part of the same work which another Officer doth why may he not teach and exhort and that publickly without going out of his place and calling also Nay Church-Members that were not in Office did publickly act in that Assembly Act. 15. v. 12. Then all the multitude kept silence This necessarily implieth that the multitude did speak before in the Assembly and it cannot be restrained unto Officers onely for the whole Church did help to make up the multitude in that Assembly v. 22. Then pleased it the Apostles and Elders with the whole Church to send chosen men of their own Company c. There Church is distinguished from Apostles and Elders which were the Officers and the Church is said to Co-operate with the Apostles and Elders in those publick acts of choosing and sending Messengers So verse 23. All which doth fully prove that it belongeth to the Sphere Place and Calling of men not in Office to act in religious matters publickly and therefore unless some special Gospel-Rule can be found forbidding gifted men to teach or exhort publickly it will not appear that they go out of their Sphere therein 5. Charity bindeth sometimes to an acting occasionally in some works that belong not to a mans own but anothers Calling and then it cannot be a going out of his Sphere to act therein in civil employments what is more ordinary then for a man of one Calling upon request to do the work of another mans Calling yea to leave his own work to do work for his Neighbour Yea in publick employments who questioneth the lawfulness of a gifted mans tending a School occasionally for a few days at the request of the Schoolmaster and this is a publick work and yet a man that is no Schoolmaster doth not go out of his Sphere Place or Calling herein though he doth the work occasionally that belongeth not to his own but anothers Calling And why may not gifted men as well preach in publick without any sinful going out of their Sphere Place or Calling Charity putteth upon doing good to others to the urmost of our ability 2 Cor. 8. v. 3. 1 Joh. 3. 16. We ought to lay down our lives for the brethren and therefore surely Charity calleth to lay out a mans gifts for the good of others to the utmost of the gift and opportunity it is less to lay out gifts then to lay down life And if a man hath publick gifts and doth not use them publickly he neither acteth to the utmost of his gifts nor layeth them out in that way wherein he may most promote the good of others 6. A man may lawfully choose it for his Calling to preach if he be gifted and qualified according to Gospel-Rules for the work and then it is no going out of his Sphere Place or Calling to Preach Some men from their Childhood have an inclination to that work of the Ministry and spend many years in preparation for it in the Universities and elsewhere are blessed with Grace and gifts fit for the employment they can finde no rule for Ordination unto Office until a precedent Election from a Church how can it be a going out of their Calling to Preach who never owned any other Calling but that if Ordination did give the Call to the Office yet would it hardly be proved that it made it a mans Calling to Preach or that he could not have that as his Calling without Ordination Men may being fitted for that work many years Preach for ought we finde in order to or before they undertake Office if they have no Call from a Church unto Office or no such Call as they can with clearness accept of in that time for every man is to minister his gift which warranteth a constant as well as an occasional use of gifts as opportunity is offered And the same is to be said for men who have used other Callings if they be gifted for the work of preaching have a Disposition thereunto and the Lord openeth a door for a constant use of those gifts then they may lawfully leave their other vocations and then they go not out of their Place or Calling if they ordinarily preach it being become their Calling to do it That place speaketh much this way Heb. 5. v. 12. When for the time ye ought to be Teachers ye have need that one teach you again
intend an Officer 4. When there is a necessity of sending men for the conversion of Heathens we deny that they are sent forth as Officers or that they ought to be ordained to make them Officers before they be sent If such as are Officers and have been ordained do take a journey and preach unto Heathen people it is not in the capacity of Officers for those Heathens are of no Church but they act as persons gifted and warranted by Christ to lay out their gifts in such publick works for such ends The conversion of souls is the work of the Ministery not the proper work so as the Lord useth none but Ministers therein Parents and Masters and Neighbours may be converting instruments as well as they Ministers are lights not by vertue of Ordination or Office but illumination and gifts if men in darkness be ordained yet they are in darkness still Officers are not made lights when made Officers they were lights before therefore to shine in the exercise and improvement of their gifts and might have been Embassadors to the world though they had not been Officers to a Church Gifted men are Embassadors in a general sence for Christ and in Christs name and stead are to beseech people to be reconciled unto God for as we have proved they are warranted and commanded by Christ to preach We desire some Scripture-proof That Ordination may in any case precede Election to Office Object 2. It will also follow That there must be Churches before there be Ministers which is against Scripture and sound reason we do not deny but that there must be a Church before their Minister but not before a Minister the Church Entitative is before a Church Ministerial but yet a Minister must needs be before a Church for every Church must consist of persons baptized unbaptized persons cannot make a Church and therefore there must be a Minister to baptize them before they can be made capable to enter into Church-fellowship Our Saviour Christ chose his Apostles for the gathering of Churches there were first Apostles before Churches and afterwards the Apostles ordained Elders in these gathered Churches and one great work of these Elders was to convert the neighbouring Heathen and when converted to baptize them and gather them into Churches and therefore Elders as well as Apostles were before Churches And whosoever with us holds That none but a Minister in office can baptize must needs hold that there must be ordinary Ministers before Churches and that therefore the whole essence of the Ministerial call doth not consist in the Election of the Church Answ 1. That a Church must needs be before a Minister or Officer is evident because if one be made a Minister an Officer it is to a Church that is necessarily presupposed before one can be made an Officer to it 2. If Apostles were before Churches yet seeing their call was extraordinary and Immediate from God that doth not prove that ordinary Officers who are called by men are before Churches and the contrary is evident Act. 14. 23. When they had chosen them Elders by suffrages in every Church c. the Churches must needs be before the chusing Elders in every Church Neither can it be proved that these were Elders before they were their Elders or that ever any ordinary officers were before Churches Suppose unbaptized persons could not make a Church yet the utmost it could amount to would be but this that there must be a Minister before this or that Church it would not follow thence that there must be Ministers before Churches in general or before any Churches for look upon any Church and if it be said there was a Minister before this or that Church to baptize the persons which it consisteth of we may say then there was a Church before that Minister for he could not be an officer unless it were to some Church because Officer and Church are Relatives if it be said there was some Minister before that Church else the persons therein could not have been baptized we may answer to there must be some Church before that Minister c. and still Churches are before Ministers until we come to the Apostles dayes if the line of succession holdeth so far and if that line breaketh before we ascend so high then where the stop was made either the person baptizing was no Minister and that cutteth the throat of the objection for then they being baptized by one that was no Minister after their baptism they might become a Church before any Minister or else the person baptizing was a Minister and then it must be said he was a baptized person and yet no Church-member or else a Minister and yet an unbaptized person a Church-officer and yet no Church-member for if he were a Church-member then Church was still before the Minister and how could he become a Minister if a Church were not before If the line of succession holdeth to the Apostles dayes their call was extraordinary and they being the onely Officers that were before Gospel Churches it speaketh nothing at all against Election of the Church as giving the whole essence of the call to ordinary Officers and it is the call of ordinary Officers onely that this question is about whether that consisteth in Election or not 3. That a great work of ordinary Elders was to convert the neighbouring Heathens we grant but that they acted as Elders in their conversion we deny that ordinary Elders did baptize then when converted before their being gathered into Churches is a thing which they have not given us any Scripture-proof for A Church is not to suffer persons in it to continue unbaptized but we conceive unbaptized persons may make a Church and then either by Communion with other Churches or by chusing and ordaining an Officer for it self persons in it may be baptized and thus we may hold that none but a Minister in office can baptize and yet need not hold that there must be ordinary Ministers before Churches which to be sure the Gospel speaketh as little of as of unbaptized persons making a Church And so we have answered their arguments against Election as essential to the call to office Two Arguments of Mr. Hookers they undertake to answer by asserting that Officers as such do sustain a relation to a universal Church and by distinguishing between the persons which give being to a Minister as to be their Minister and those which give being to him as to be a Minister but because neither the assertion nor the distinction are proved to have any sooting in Scripture therefore we passe them over CHAP. XIIII Wherein is shown that the Essence of the Ministerial Call doth not consist in Ordination OOur Brethren in their book called Jus Divin Mini. pag. 140. c. endeavour to prove that Ordination of Ministers is an Ordinance of Christ If Ordination be taken in a right sense by Ministers be nnderstood officer we can own the Assertion
to prove that Ordination ought to be with imposition of hands And because we have spoken briefly to that already and shewed that it is like laying on of hands was of extraordinary use for the conveyance of gifts or onely an indifferent significant Ceremony to declare who the party was that was solemnly ordained and so may without sin be omitted or the end of it may be attained without its use by some other sign it may be declared who the person is also because themselves do not assert it to be any more then an inseparable Adjunct to Ordination therefore we shall not spend time about this onely take a Rule which may serve as part of an answer to most if not all their Arguments for imposition of hands viz. That it is usual in Scripture to expresse things by that which is neither necessary nor of constant use about them So Chain is put for bondage and suffering Act. 28. 20. I am bound with this chain Jud. ver 6. Key is put for power authority Government Isai 22 ver 21 22. Rod is put for correction 1 Cor. 4. 21. Prov. 13. 24. The crosse is put for suffering and persecution Mat. 16. 24. A chain is not necessarily or constantly used in bondage nor a key in the exercise of power or Government nor a rod in correction nor a crosse in persecution yet because sometimes such instruments were used in such cases therefore the Holy-Ghost expresseth those things by them So though imposition of hands be neither of necessary nor of constant use about Ordination yet the whole of Ordination may be expressed by it hence Pauls forbidding Timothy to lay hands suddenly doth not imply that it was his duty to lay on hands or that he must necessarily and constantly use that ceremony but that it was duty to ordain men which they assert to be the thing notified by laying n of hands which answers their second Argument so the whole work of Ordination may be comprehended under the ceremony of imposition of hands 1 Tim. 5. 22. and yet it may not be of necessary and constant use about it any more then in the former instances the putting a chain for bondage and key for the whole of Government and rod for all correction and crosse for all afflictions c. will imply that they necessarily and constantly belong to them which answers their third and fourth Arguments It is sufficient that imposition of hands was sometimes used about Ordination to render the whole of it expressed thereby but it doth not prove the constant use of the ceremony to be necessary but only of Ordination which is the thing signified by that ceremony We proceed to their fourth Assertion viz. That Ordination of Ministers ought to be by the laying on of the hands of Jus Divin Min. p. 181. the Presbytery After a brief explication of the word Presbytery c. they come to that which as they tell us they especially aim at in this fourth Assertion and they give it under this following Proposition Propos That Ordination of Ministers doth belong to Church officers and not to a Church without officers And that Ordination by people without Ministers is a perverting of the Ordinance and of no more force then baptisme by a midwife or consecration of the Lords Supper by a person out of the office We shall give some Arguments to prove the lawfulness and validity of the peoples Ordination and then answer their arguments against it Our Proposition is this Pro. That in a Church which hath no officer or officers in it some believers may lawfully or warrantably ordain without officers We say in a Church that hath no officers for if a Church hath officers in it they may go before the Church in Ordination as well as in Praying on other occasions and Preaching c. that onely officers must act in it in such a case is not clear to us as suppose a Church hath but two officers in it we do not see any necessity that the whole work of the day must lie upon them onely but some believers i. e. such as have most of the spirit of Prayer being desired may lend assistance but whether that may be or not it is sufficient to our present purpose and to any case that necessarily falleth out in the congregational way if it can be proved that when a Church hath no officers of its own then some believers being deputed or chosen thereunto by the Church may ordain without the necessary concurrence of any officers And we say some believers may ordain without officers not must for we do not reckon Ordination an act of Government and therefore Churches may for ought we yet see hold communion each with other in it as well as in solemn prayer upon upon any other occasion and so officers of other Churches may act in it yet not qua officers but qua gifted and men gifted may without any officers ordain for it is a matter wherein the Church hath its liberty who it will depute thereunto when it wanteth officers and it is not necessarily confined to officers as if none else might act in it If a Church hath officers the Law of their relation to the Church putteth them under obligations to go before the Church in Ordination as well as in other duties as Preaching administring of the Sacraments c. and therefore where officers are in a Church they act as officers in Ordination as well as they do in prayer upon other solemn occasions wherein undoubtedly other Christians eminently gisted may act in Prayer yet do it not as officers This is our sense of the question yet because our brethren do account Ordination to be an act of Government yea an eminent act of jurisdiction therefore if in some of our Arguments may seem to speak of Ordination as an act of Government of officers as officers yet we do not grant it but rather prove our sense of it by denying it in that sense which they plead for it in This being premised we proceed to our Arguments Argu. 1. Whatsoever would necessarily and unavoidably infer Ordination to be unattainable that is contrary to sound doctrine and is not to be asserted But that some believers may not lawfully or warrantably ordain without officers in a Church that hath no officers in it that would necessarily and unavoidably infer Ordination to be unattainable Ergo That some believers may not lawfully or warrantably ordain without officers in a Church that hath no officers in it is contrary to sound Doctrine and is not to be asserted The major none can deny who plead for Ordination as an ordinance of Christ still continuing for if it be of Christs appointment doubtless he hath provided a way wherein it is attainable The Minor we prove thus Because there are no officers on earth authorized or appointed by Christ to ordain in case a Church hath no officers in it any more then believers without officers and therefore
The Scriptures hold forth neither precept nor president for the necessary subordination of any Church of Christ to any society of men without it self for any acts of Church-government as this is by our brethren supposed to be it is ordinary for Churches to be without any officers either by the death or removal c. of those that were seated in them and if they cannot attain officers without some officers of other Churches put forth acts of Government and jurisdiction to make officers for them that will imply a necessary subordination of Churches to other societies without them which is no where warranted by the Word 2. There is no Gospel Rule to warrant any ordinary officers in putting forth any acts of Government or any Presbyterial acts properly so called towards any persons without those particular congregations where they are fixed as officers let our brethren produce any such Gospel rule to justifie their acting both for matter and manner as Presbyters as officers towards any beyond their particular Churches over which they are made overseers They are officers whereever they act but they do not act as Presbyters to any out of their particular congregation If 40. or 100. Mayors Bayliffs or Constables meet together they may be called Mayors Bayliffs or Constables but cannot act unitedly in any acts of such offices though they be officers and have a lawful authority to act singly every one within his own precincts yet they have no power to act together as such officers all the Mayors have not power to act together as Mayors to any one Corporation all those Constables have not power to act together as Constables so Ministers have a power from Christ to act as officers as Presbyters in their own congregations but if a hundred of them meet they have not power to act together as Presbyters as Officers to any one congregation It is not not enough that they are all Officers of Christ to warrant their acting togethers as Officers but they must be commissionated by Christ to act in combination and together as a Presbytery or else they cannot justifie their actings There is no Scripture warrant for any other Presbytery but that onely which is within a particular congregation and there is no rule to justifie a Presbytery of a particular congregation in putting forth any acts as a Presbytery towards any but the members of that particular congregation where they are fixed and therefore some believers may as lawfully ordain as any Presbyters in the world for their power as Presbyters extendeth no further then their particular Congregations and if they do not act as Elders in ordaining then why may not believers ordain without Officers Divers of Mr. Collings Arguments against hearing of men not ordained we may use here and they will conclude much more strongly against calling in Officers of several Churches and their acting in combination or together as a Presbytery in ordaining Officers for a Church which is without Officers Such a company of Officers have no promise made to them in acting as a Presbytery nor the people in calling them in for that end and therefore they cannot pray in faith for a blessing upon them therein according to his third Argument Ordaining Officers is instituted worship and Officers of divers Churches are are not warranted either by Scripture precept or president to become a Presbytery and as a Presbytery to ordain and therefore by his fourth Argument it is sinful It is to run out of Gods blessing for there is no promise made by God to it and it is a running upon temptation because a Presbytery of Officers of divers Churches is no ordinary means of Gods appointment and therefore to practice that way is sinful and unlawful by his sixth Argument It is to partake of other mens sins for such a Presbytery is encouraged in ordaining and so in sinning they having no warrant as a Presbytery to ordain by mens coming to be ordained and therefore it is sinful by his seventh Argument And thus it may be seen what inconveniencies the asserting Ordination to be an act of a Presbytery as such draweth along with it But if Ordination be no act of Government no act peculiar to a Presbytery as such which as we conceive it is not then a Presbytery may ordain where a Church hath one and either some believers without Officers may ordain or the Officers of other Churches may be called in to ordain not as a Presbytery but as persons meet and able to do such acts as Ordination consisteth of in case a Church hath no Officers Arg. 3. If some believers who are no Officers may publickly preach then in a Church that hath no officers they may lawfully or warranably ordain without officers For there is no Scripture-light to evidence that ordination is so great a work as preaching or that it is more limited or restrained to officers then preaching is But some believers i. e. such as are gifted who are no officers may publickly preach as we have largely proved Ergo some believers in a Church that hath no officers may lawfully and warrantably ordain without officers Arg. 4. If some believers may with Christs allowance act in other special publick Church-works then also in a Church that hath no officers they may ordain unless some special reason can be given against their ordaining more then against their doing those works for the Scripture doth not limit and particularize all the services they may act in But some believers may with Christs allowance act in other special publick Church-works and there can be no special reason given against their ordaining more then against their doing those other works Ergo in a Church that hath no officers they may ordain The Minor we prove from Act. 15. 2. They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question A Church then hath power to chuse call and depute not onely officers but others of their members to act in special publick services as occasion is offered and necessity requireth and this deputation was to act in a publick Assembly as the chapter sheweth and will our brethren say that those may act in a Synod who may not act in ordination Nay the brethren acted in that Synod v. 22. Then it pleased the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch c. by which it is evident that a Church of Christ hath power by an occasional choice to authorize some believers to act in special publick businesses appertaining to the Church yea the brethren acted in making the very decree it self v. 23. The Apostles and Elders and Brethren send greeting c. The decree runneth in the Brethrens name as well as in the Officers name as the Title sheweth and therefore either our Brethren must say that some believers may ordain or else that men may act in making decrees in