not be expected but since they have been called Ordinances they have affinity with Ordination When Valens the Emperour had forsook his godly Fathers way and was become a Patron of the Arrians and a persecutor of the Orthodox and godly Ministers he grew extreamly jealous and suspected all that had capacities of undermining and supplanting him and because he had forsaken God as Saul did he durst not trust him nor enquire of him but goes unto a Conjurer for to enquire who should succeed him in the Empire the Devil is in Chains of darknesse as the Apostle speaks (h) 2 Pet. 2. 4. and cannot clearly see before him but tells him that his name began with these four letters D E O D when this was once suggested to him he makes enquiry into all whose names began thus We would not willingly be thus enquired after and therefore tell you plainly we have no worldly aimes nor Ordinances in our thoughts leave that to the great ones of the world as Christ hath said (i) Mat. 20. 25 26. the Princes of the Gentiles exercise Dominion over them and they that are great exercise authority upon them but it shall not be so among you we leave that for them to scramble for and are content to be without the Titles that we may also be without the troubles We confess this Ordination was in former times so sacred and so venerable that to be in Orders to be a Minister were all one but now the meanest Governour in any Garison doth give out orders with more solemnity then the most magnificent and glorious Prelate formerly was wont to do therefore we mean no such political or civil jurisdiction by our Ordination 2. We do not mean compiling and making Canons and Ecclesiastical binding Edicts and decrees though there is no question but such a power is in the Church to make Lawes for the regulating and well ordering of their own body (k) 1 Cor 5. 12 13. as all even the smallest and meanest bodies and societies have alwayes had such as the Inns of Court and Chancery with us now are as the Apostle plainly shews (l) 1 Tim. 3 4 5. which regulating of the Assemblies and Societies of Christians gave the occasion of Ordination in the beginning (m) Act. 6. 1 2 3. and when afterwards there grew debates and differences about the business of Circumcision the Apostles and Elders at Jerusalem do make definitive and binding Ordinances to guide the practice of the Churches as appears (n) Act. 15. 28 29. which resolutions of that Synod and Assembly at Jerusalem the mother-Mother-Church are called the decrees that were ordained of the Apostles and Elders at Jerusalem (o) Act. 16 4. and this was the practice of all succeeding Churches as appears by those Canons that are called the Apostles and others made by the Synods and Assemblies that succeeded But Ordination in the nature of it implies no such thing is terminated in persons not in Rulers and precepts tends to the conservation of the species or kind of Officers in the Church whereby one Minister communicateth and deriveth to another the power and Authority wherewith himself was vested and endowed as Paul requireth Timothy to propagate the ttuths by him delivered to such as should transmit them unto others (p) 2 Tim. 1. 2 and the things which thou hast heard of me before many witnesses the same communicate thou to faithful men who may be able to teach others alsr so Ordination doth communicate the power to other persons that the holy seed may be preserved and propagated down along from one unto another as God hath promised by the Prophet (q) Esa 59. 21. As for me this is my Covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever 3. We do not say it is a Sacrament and its marvail that we do not considering that for many hundred years it hath been so accounted and called in the Church of Christ for though the first undoubted evident record we have for that denomination be Peter Lumbard about six hundred years agoe yet surely he was not the Godfather that first bestowed that appellation on it for we finde him inventing noâ—hing new unless it be distinctions and distributions matter we seldom or never finde him minting but only method for the ordering and understanding of what he found already coined and brought forth into the world but if we should suppose him first yet last we are sure he was not but hath been followed since by all the Writers in the Church of Rome and not by them only but by many Orthodox and great Divines both Calvinists and Lutherans for though they do acknowledge that if a Sacrament be taken properly and strictly for such an instituted Ordinance of Jesus Christ which fitly by some visible and outward Elâ—ment representeth inward grace and exhibiteth the same unto the soul of every worthy and true receiver It cannot be a Sacrament yet if it be taken largely and improperly and largely for an instituted and holy rite or Ceremony whereby external Ecclesiastical power and Authority is derived and communicated from one unto another it may be called a Sacrament yet these good men had never seen it trampled and trodden on as we have done they never heard it called Antichristian nor renounced and laid aside by those that had been formerly ordained themselves yet were not willing it should be stripped of any title that might adorn and beautifie the thing but we that have lived to see it vilified and undervalued should be inflamed and incouraged to set it up and magnifie it as the witnesses (r) Rev. 11. 11 12. in the Revelation because they were seen dead are shewed after they were alive When Mattathias the Priest of Modin saw them do sacrifice unto the Idolls before his face and vilifie the holy things of God he could not bear it but rose up and revenged those affronts and by himself and sons restored Gods true Temple-worship that was utterly decayed and so that zealous holy Prophet David (s) Psal 119. 126 127 128. It is time for thee Lord to work for they have made void thy Law therefore I love thy Commandements above gold yea above fine gold therefore I esteem all thy precepts concerning all things to be right and I hate every false way It hath been usual for those that undertake the patronage and protection of any point to value and advance it above the literal and proper worth when the Apostle found the sacramental Elements so undervalued by the Corinthians (t) 1 Cor. 11. 20 21. he gives them what did properly and really belong unto them (u) v. 23 24 25. but those good men that lived afterwards did
bear the frowns and favours that would otherwise be able to bias him and bend him from his duty 4. They must be Officers propagation doth suppose similitnde nam partus sequitur ventrem do men gather grapes of thorns or figs of thistles (m) Mat. 7. 16. It s possible a Propagator may fall short and act below his sphear but never above a mountain may bring forth a mouse but a mouse never yet brought forth a mountain and it s most true in this particular of generation propagation that nihil dat quod non habet we cannot propagate and give what we never had an Officer therefore he must needs be that makes an Officer Our Bretheren of London have observed out of Jewish Writers that the Jewish Sanedrim or Counsell of seventy was perpetuated and continued from age to age by Ordination or laying on of hands and it is the less marvel because great care was taken at the first in the choise of those that were designed to it for God expresly commandeth Moses that he should chuse none but such as he knew to be the Elders of the people and Officers over them (n) Num. 11. 16. and wheresoever in the Gospel this is mentioned it s always spoken unto Officers as unto Timothy Lay hands on no man suddenly (o) 1 Tim 5. 22. so unto Titus For this cause left I thee at Creet that thou mightest set in order the things that are wâ—nting and ordain Elders in every City (p) Tim 1. 5. for seeing its a propagation or preservation of the kind as soon â—ay a Jack-a-napes or a Monkey preserve and propagate Mankind as these now Officers the Pastors and Teachers in the Church 5. head-Head-Officers Paul was a head-Head-Officer head-(q) 1 Cor. 9. 1 5. yet hath an hand in Timothies Ordination as we have shewed be ore the lowest that we read of were Prâ—phets and Teachers in the Church at Antioch (r) Act. 13. 1. in that Presbytery that Paul speaks of (s) 1 Tim. 4. 14 its very like there were Apostles for Peter none of the meanest thinks not himself too good to be a Presbyter the Elders which are among you I exhort who am also an Elder that is a Presbyter (t) 1 Pet. 5. 1. and it is no wonder that the highest did attend it for it is the hâ—ghest work a consecrating or devoting one unto the highest honor and imployment in the Church the matching and espousing one to Jesus Christ the putting of ones hand unto the Plow from which he never must look back again (u) Luk. 9. 62. that there are orders and degrees of Officers appears because the well-using of the Office of a Deacon was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good degree or step unto another place as the Apostle speaks (w) 1 Tim. 3. 13. and the Apostles were the first or highest order or degree as appears from that enumeration that is set down (x) 1 Cor. 12. 8. yet they think not themselves too good to ordain the meanest Officer for so the Deacons alwayes were accounted and that in a busy time when they had renounced secular Imployments as below them and confined themselves to Prayer and the Ministry of the word (y) Act. 6. 2 3 4. so Paul and Barnabas were the great Apostles of the Gentiles yet thought it not enough to Preach the Gospell and convert men to the truth but did also carefully ordain them Elders in every Church (z) Act. 14. 23 good people therefore must not think much to leave this unto Preaching Elders that was never practised by any of Gods people either in the Scripture or after ages of the Church and which is really above their sphear even a great deal more than they can mannage or tell how to weld and be content those should perform it that are by God deputed thereunto CHAP. VI. Arguing the equity that Ordination should be still continued in the Church WEE have shewed largely what Ordination is not and what it is we have looked round about it and beheld as well the back parts as the fore parts we have also already offered much for the continuance and fixing of it in the Church yet because we have professed a way of Argument and presumed much upon the strength and goodness of our Cause we are not willing to give out to be any way defective in our last Act inertis est Poetae in extremo aâ—â—u deficere what therefore we have hinted and intimated formerly we are content to argue plainly and adventure unto the shock for we have no ingagement of our own that we know for we preach not our selves but Iesus Christ the Lord (k) 2 Cor. 4 5. may say as he did when the boat-man was afraid Caesarem vehis fortunam Caesaris we cary Christ in these our arguments and sure we are that he cannot miscarry our business therefore is to crave leave to offer these few arguments to equall and unbiased consideration 1. The Church of Christ is not a common field Arg. 1 laid open and exposed unto any body but an inclosure when any soul is turned and converted unto Jesus Christ hee becomes severall is mownded and ditched in with all exactness Christs flocks are not fed in the Common field but in the closes (l) Psal 100. 3. We are thy people and the Sheep of thy Pasture The Pastures are less exposed than the common field are hedgd and ditched in which the field is not yea there was more security and sequestration for there was a fold that had a Dore that was not only shut to some and kept close but had also Porters waiting and attending at it as our Saviour argues (m) Joh 10. 1 2. yet that 's not all for the Church is also compared to a Vinyeard (n) Esa 5. 1 2 Mark 12. 1 2. and that is alwayes strongly fenced yea to a Garden which is not only fenced with Hedge and Ditch as Vineyards use to be but most commonly wall'd in that the eyes of strangers may be kept continent loving doth commonly begin at looking as in the first Garden and so the Church is to be a Garden inclosed o yea the Cant. 4. 12. Church is Gods house and an house is alwaies and ought to be a Castle (p) 1 Tim. 3. 15. that thou maiest know how to behave thy self in the house of God which is the Church of the living God But there are none of these inclosures valid and of use if Ordination be removed if the Dore or entrance be alwayes open who can be kept out and we know not any other Barr or Bolt to fasten and shut it up if these Keyes of the Kingdom of Heaven be once removed and taken from the Pastors to whom Christ gave them (q) Mat. 16. 19 all will be common quickly the Bear out of the Wood will root it and the wild Beast out of the field devour it as in
so advance and dignifie those Elements that transubstantiation and the carnal and corporal presence of our Saviour in the Sacrament was for many hundred years undoubtedly believed and the like we finde of many other points that have been controverted but we are not ambitious of any such advancement we are content that Ordination be esteemed an instituted Ordinance of Jesus Christ the door of the sheep-fold as our Saviour speaks whereby the Shepheard entereth (w) Joh. 10. 1 2. the only way to propagate the ministerial power and having gotten that shall be content to wave all garnishes dresses that set it out for we observe that the more simple and single any Jewel is the more illustrious to clutter a deal of gold about a Diamond doth but obscure it its true of this that 's said of vertue in the general divitiis animosasuis shines by the lustre of its own worth and needs not borrow Clothes to go abroad in therefore we do not say its a Sacrament but we say it is a sacred thing When Hercules came into a Temple he found the Image or Statue of Adonis in it but pull'd it down with this expression certè nil sacriâ—es we would not labour to erect and set it up in the Temple and Church of God but that we know and do believe it is aliquid sacris but omnia sacra non sunt sacramenta We shall not strive to lift it up above it self and put a valew on it that is not native and essential The apocryphal Books are many of them very good and may be very well commended to be read and used but because the Papists would have thrust them into the Canon they have been slighted and despised more then they needed as Jacobs eldest son had divers priviledges but because he went up to his Fathers couch his excellency was abated (x) Gen. 19. 3 4. 4. We do not say it doth confer and contribute internal sanctifying saving grace that one that was before a carnal unconverted unregenerate man is thereby made a spiritual converted regenerated person were it a Sacrament as properly and really as Baptisme and the Lords Supper are yet we durst not ascribe so much unto it for however great effects are by the ancient and some modern Writers ascribed to baptisme yet that was supposed to be in non ponentibus obicem in such as were not able to barre the door against the power of it which here is not to be supposed for these must be adulti to be sure grown men as the Apostle speaks (y) 1 Tim. 3. 6 not a novice and therefore able to oppose the work of God upon them but yet it may be said for to confer grace upon such as come provided and prepared for it for the Office and Ministry it doth confer is numbred among those graces that are given by God unto the Church (z) Rom. 12. 6 7 8. and by the Apostle in another place is expresly called grace (a) Rom. 1. 5. by whom we have received grace and Apostleship where the Office of an Apostle is called grace that is a faculty and power to attend and act in holy things which others have not and though Ordination do not confer and contribute a fitness for the service but prerequire it and suppose it for an internal call must qualifie the person to be ordained he must believe and be perswaded that he hath inward grace and fitness for the work and is willing and desirous to be imployed and used in it yet we know not what God may do in such a case whether the fasting praying laying on of hands that must be used in Ordination may not bring down a showre or at least a sprinkling and dew of grace upon the souls of them that are there ready to be ordained for if we do believe that the putting up of bills in an ordinary Congregation to the Minister may bring a blessing down upon the parties that are prayed for why should we not think that when many Ministers and people meet on purpose to beg a blessing upon persons set apart for the work of God that God will hear and answer and do something more then otherwise had been If people did not think God might be moved they would not put up bills for people that were undertaking a voyage by Sea or Land that were like to be very dangerous And besides these general grounds that justly move us to desire the prayers of believers we have special and particular assurance that laying on of hands in Ordination doth give something that may be called grace or a gift in some particular and special manner (b) 2 Tim. 1. 6 7. and it was undoubtedly believed for many ages in the Church that Ordination did imprint a Character on him that was ordained that never could be blotted out which if true could not be any thing else but internal saving grace for if any private godly man may be assured that if he aske he shall receive if he seek he shall finde if he knock it shall be opened unto him and that our Saviour giveth an universal and common reason for it namely that every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened (c) Mat. 7. 7 8. much more when divers Ministers and other godly persons do assemble and meet on purpose to fast and pray for such persons that are now lanching out into the Ocean and undertaking a dangerous and tedious voyage for to turn men from darkness unto light from the power of Sathan unto God that they may receive the forgiveness of their sins and inheritance among them that are sanctified by faith in Christ as he speaks (d) Act. 26. 18 for Ordination is a very great work and must be carried on multorum manibus both extraordinary and ordinary Officers imployed in it (e) 1 Tim. 4. 14. neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery for when any Company agree to ask some special favour of God for the glory of his name and the service of his Church they are more likely to attain it as Christ expresly saith (f) Mat. 18. 19 0. that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven for where two or three are gathered together in my name there am I in the midst of them so that there is all the reason in the world to wait for and expect a blessing upon such a meeting All know that the high Priests Office in the times of Christ was very much degenerated and decayed for besides that it was often bought and sold as in the story of the Maccabees it doth appear and in Josephus it was now worse then ever for whereas the High-Priest was but one nor ought
we find the effects and operations of them the binding and loosing given to them (k) Joh. 20. 22 23. and this is that the Apostles mean by constituting and appointing (l) Act. 16. 3. whom we may appoint over this business for though the persons may be dedicated and designed by other means as those Elders were (m) Numb 11. 24 25. yet were they not impowered till the Spirit rested on them so the Deacons named (n) Act. 6. 5. were not impowered till they had laid their hands upon them (o) v. 6. so Paul enjoyneth Titus to ordain and constitute such as were fit by this investiture (p) Tit. 1. 5. though otherwise expressed 3 Sacred We have said before it is not civil and therefore must be sacred and indeed a person thus devoted and set apart is ipso facto sacred a field or house if dedicated unto pious uses was therefore sanctified as appears (q) Lev. 27. 14 15 16 17. thus the Levites were said to be offered up by Aaron unto the Lord (r) Numb 8. 11 and every offering was sacred and because the Priests came nearer unto God they had a more exact and speciall consecration (s) Exod. 29. 35. and thus shalt thou do to Aaron and his Sons according to all things which I have commanded thee seven dayes shalt thou consecrate them which things are there at large expressed in the Chapter The business of a Minister as we have shewed is to attend and act in holy things and holy persons are most suitable to such attendance and therefore Ordination hath alwayes been attended and accompanied with prayer for though we find not that Christ our Saviour did ordain by solemn invocation and calling on the name of God yet we find he spent the whole night before he chose and setled his Apostles in prayer unto God (t) Luk. 6. 12. 13 14 15 16. that God would please to give a blessing to his labours and to that design so the Apostles when they did ordain the Deacons used prayer (u) Act. 6. 6. and though no question Paul and Barnabas were in Commission and ordained before for they are called Prophets and Teachers (w) Act 31. 1. which in a set and solemn way they could not be without this Ordination yet when they are again devoted and sent abroad unto the Gentiles they pray again (x) v. 2. that it might appear the work was totally and altogether holy for though the Deputies and actors in this work be never so careful to examine and exhort yet if God help not and assist much may escape that should not in the Act. 4 Solemn There is something of solemnity in holy actions how secret and retired soever they may seem to be for they are done to God who is a great King and his name is dreadful among the Gentiles (y) Mal. 1. 14. yet there is more solemnity in some then others of them the Passe-over was a solemn feâ—st unto the Lord for seven dayes but yet the first and last dayes were more solemn (z) Lev. 23. 4 5 6 7 8. all holy things are solemn but Ordination more solemn then the rest there were set times for many ages in the Church observed which in your Almanacks were called the ember weâ—ks in which times fasting and prayer were especially enjoyned for Gods blessing upon Ordination which then was wont for to be celebrated When the Levites were to be ordained it was made a very solemn business as appears (a) Numb 8. 6 7 8 c. so when Barnabas and Saul were to be sent abroad unto the Gentiles the Lord appoints it on a very solemn day as they ministred to the Lord and fasted the holy Ghost said separate me Barnabas and Saul for the work whereunto I have appointed them and when they had fasted and prayed and laid their hards on them they sent them away (b) Act. 13. 2 3 there are 2 things in the words that argue great solemnity fiâ—st fasting Prayer we acknowledge is a solemn duty but when fasting is annexed it is more solemn when the King of Niniveh ariseth from his Throne and layes aside his Robes and enjoyneth man and beast to fast and cry it was a solemn business (c) Jonah 3. 6 7 8. so when God calls the Nation to fast and pray they knew it was a solemn business as it is likewise called (d) Joel 2. 15. a fast was never ordered and appointed by the Lord but it was made a very solemn business The second thing observed in the words was that they laid their hands upon them which ever argued solemnitie in that grand Character given out upon their going into all the world imposition or laying on of hands is put in (e) Mark 16. 18. a solemn Ceremony to be no doubt retained in the Church for ever for otherwise we see not why it should be ranked and numbred among those lâ—sting and solemn duties and points of Doctrine of repentance from dead works and faith towards God the Doctrine of Baptisme and laying on of handâ— and of resurrection of the dead and of eternal Judgement (f) Heb. 6. 1 6. some use there will be therefore of laying on of hands until the day of Judgement and other use of it now we do not know but only this of Ordination for that of doing it unto the sick was extraordinary and is ceased long since and was left out of the direction by the Apostle before it ceased (g) Jam. 5. 14 15. but in this of Ordination commanded and used to the last Timothy was a man of very rare endowments yet Paul layes hands upon him for an augmentation of his gifts (h) 2 Tim. 1. â— and again the whole Assembly and Colledge of the Presbyters neglect not the gift that is in thee which was given there by Prophecy with the laying on of the hands of the Presbytery (i) 1 Tim. 4. 14 yea Paul makes such account of this peece or parcel of solemnity in ordination that he puts it for the whole act (k) 1 Tim. â— 2. lay hands on no man suddenly that is ordain not any till he be tried and examined for his fitness unto that great work And seeing Ordination is a kind of dedication and investiture there should be somewhat ceremonial and complemental in it something that leaves a Character and an impression on the person thus ordained for though Ceremonies are circumstantialls and come not within the essence or being of the thing they are annexed to yet they be fostering and saving Circumstances to lift up hands in prayer is but a Circumstance yet had that influence in Moses Prayer that when it ceased the enemy prevailed (l) Exod. 17. 11 12. to wash seven times in Jordan was but a circumstance yet healing was annexed to it in the case of Naaman (m) 1 King 5. 10. the bark upon the Tree is but a
will be unfixed and unfit for service and therefore Paul Provides for Creet a Titus that should not only set in order the things that were wanting according to that generall and noted Rule of the Gospell (u) 1 Cor. 14. 40. Let all things be done decently and in order but gives particular direction for Ordination and ordain Elders in every City as I had appointed thee (w) Tit. 1. 5. so the Keis committed unto Peter by our Saviour (x) Mat. 16. 19 are those himself wore (y) Rev. 3. 7. and they we are sure were to open and shut as other parts and offices of Gods house so especially the Dores of the fold wherby the Shepheards were to enter as Christ hath said (z) Joh. 10. 3. to him the Porter openeth and to others he openeth not but shutteth thus Timothy was let in by the Presbyters or Porters that were at Ephesus (a) 1 Tim. 4. 14. and thus who enters not is by Christ proclaimed for to be a Theef (b) Joh. 10. 1. now what God hath fixed thus and settled on his Church let no man alienat as Christ in the case of divorses what God hath joyned together let no man put asunder (c) Mat. 19. 6. Life Liberty and Dower are the three favorits of the Common Law this Dower is of the Law of God the Law is tender of the Widdows right because she hath no Husband to assist the vindication of it but the Church is not a Widdow or Orphan as our Saviour speaks (d) Joh. 14. 18 for he is now as neer as e-ever if one should think a woman destitute of friends because her Husband was gone to London to be Lord Keeper of the Great Seal wold he not find himself deceived if he on that presumption should go about to dispossess her of her rights so those that wrong the Church will find her Husband is but gone to be chief Justice of the Upper Bench or Keeper of the Great Seal and with a promise to be with her alwayes even to the Worlds end as he spake unto her at their parting (e) Mat. 28. 20. Ordination as we have shewed before is the Arg. 5 vesting of a qualified and fitted person with authority the putting of him into Office or sending of him out upon Christs errand when that Paul and Barnabas were by Gods apointment thus ordained they are expresly said to be sent forth by the Holy Ghost (f) Act. 13. 4. and this is so essentiall to this imployment that the Apostle takes it for granted that without his sending they could not preach (g) Rom. 10. 15. how shall they preach except they be sent as Ambassadors such as these are (h) 2 Cor. 5. 20. cannot deliver the errand and embassage they are sent about unless they have commissions and instructions authority is alwayes a Derivative received alwayes from another and it was a particular and proper Question which they propounded to our Saviour (i) Mat. 21. 23. By what authority dost thou these things and who gave thee this authority for they knew no body could give himselfe authority the Baptist makes the Rule generall That a man can receive nothing except it be given him from Heaven (k) Joh. 3. 27. but it must needs be true of this and therefore as God the Father sent Christ so Christ sent the Apostles (l) Joh. 20. 21 and they others (m) 2. Tim. 2. 2 The things which thou hast heard of me among many witnesses the same commit thou to faithfull men who may be able to teach others also and so it hath descended from age to age from one unto another untill these very times according to that great and precious promise (n) Esa 59. â—1 made by that God that will not that cannot lie (o) Tit. 1. â— In all things God is carefull to avoid confusion Arg. 6 their Cattle might not gender with a divers kind their field might not be sown with mingled seed neither night they wear a Garment mingled of linnen and woollen as the Lord expresly orders (a) Lev. 19. 19 The distinctions of their tribes and families were carefully recorded and preserved as appears (b) Ezra 2. 62 and those unnaturall offences are therefore branded and forbidden because they brought in and begat confusion in the World (c) Lev. 18. â—3 It s true the Gospell gave a greater liberty and brake down that partition-Wall that had a long time made a separation between Jew and Gentile and it was now lawfull for a man that was a Iew to come unto one of another Nation as Peter shews (d) Act. 10. 28 and in their great Charter and commission they were commanded to go into all the World and to preach the Gospell unto every Creature (e) Mark 16. 15. but yet all was not set at liberty though Jew and Gentile were reconciled and mingled with one another yet Offices and Administrations were stil distinct and different (f) Rom. 12. 6 7 8. and so are set down Some Apostles and some Prophets and some Evangelists and some Pastors and Teachers (g) Eph. 4. 11 and are so distinguished by the Apostle (h) 1 Cor. 12. 28. that one of them is first another second another third as if they could not coincidere much more distinct and different were the Pastors from the people the Shepheards from the sheep the guides and leaders from the lead and guided (i) Esa 9. 16. for the Leaders of this people cause them to err and they that are lead by them are destroyed So in our Saviours resolution of that Objection which the Pharises occasioned (k) Mat. 15. 14. the lead and leaders are distinguished when the Apostle orders that their Prophets should speak and others judg doth he not make a very cleer distinction (l) 1 Cor. 14. 29. and though it be certain there were women Prophets (m) 1 Cor. 11. 5. as those Daughters of Philip the Evangelist (n) Act. 11. 9. yet these were not allowed to speak in the Church as the Apostle doth expresly shew (o) 1 Cor. 14. 33 34. and all this to avoid confusion as there it s said but if Ordination should be removed and taken from the Church there would be no means that wee know of to preserve the distinction of this holy calling The Papists have a long time kept not only the Clergy and Officers in the Church distinct and different from others by their garbs and habits but the severall orders of their Monks and Friers but the Scripture warrants no such garbs in Gospell-times unless for order and common decency (p) Zech. 13. 4 Neither will their Actions do it for a difference in that cannot be easily discerned the only way to keep a difference is Ordination wherby an entrance is allowed a character or brand imprinted on them whereby they may be known as Sheep when put
Ephesus by Demetrius and the crafts-men against the Apostles the Town-Clerk wisely tells them that they had brought men thither who were neither Robbers of Churches nor Blasphemers of their Goddesse (k) Act. 19. 37. implying that if they had been guily either of blasphemy or sacrilege they had been justly called in o question Ordination therefore cannot be removed that hath been so many years possessed by the Church for we find it done by Christ himself (l) Mark 3. 12. and he ordained twelve that they should be with him and that he might send them forth to preach and as soon as ever he was taken from them the first work they do is Ordination (m) Act. 1. 22 so Paul and Barnabas made it their businesse to ordain Elders in every Church (n) Act. 14. 23. and because he could not stay himself at Grete to set right all things that were needfull he leaves there Titus as his substitute to make supply and especially to ordain Elders in every City (o) Titus 5. 7. and what was vested in her then and she hath worn from age to age for sixteen hundred years and upwards cannot be taken from her now without manifest notorious Sacrilege if she be stripped of Ordination she is robbed not of her Veil and Ornaments as she was (p) Cant. 5. 7. but of her safe guard and security of the guard and fence that God hath granted her and she hath lived and subsisted by so many hundred years When we see one seize upon our Weapons and take them from us we make account he means to strip us and leave us nothing for so it follows in the Psalmist Why hast thou then broken down her Hedges so that all that passe by the way do pluck her the Boar out (q) Psa 80. 12 13. of the Wood doth waste it and the wilde Beast of the Field dothd evour it especially when there is little else remaining when she hath parted with her state and dignities her riches and revenues when cold winds breath and blow upon her as those bloody Papists in the frozen vallies of the Alps for if there be no Ordination in a little time there will be no Ministers and then no Ordinances and then no propagating and begetting men to God and then confusion and afterwards destruction will ensue Let men therefore take heed of that luke-warmnesse that is so much practised in these dangerous declining times wherein men magnifie and cry up grace that they may with more security silence pull down Ordination which is the Grand-Mother at least of grace The Kings of this Land have often threatned London with the removall of the Termes but if they could remove the Thames they would soon ruine her The Honors and revenues of the Church have often been disturbed and interrupted yet she hath lived but if ever Ordination be removed she is undone and ruined CHAP. VII Containing the Objections that are commonly made against it with there Answers ORdination is a dedication and devoting of a Object man to service not for a year or a term of years but for ones life it s like Hannahs offering of her Son (a) 1 Sam. 1. 11. now that should not be till men are well advised of it An Hebrew might be bound for seven years but not for term of life unlesse he were content and had a principle of love that did engage him and enable him (b) Exod. 21. 5 6. it becomes not God to press men to his Wars they are and should be Volunteers that fight his Battels as they are promised to be (c) Psal 110. 3. the Temple should be built up as â—he Tabernacle was by willing-hearted men (d) Exod. 35. 5. Now there are many godly willing well-affected men that are able to do service unto God yet will not be arraigned before an Eldership and then engage unto a way without all power of revocation and return as Monks and Friars are shut up within a Cell and not allowed to look abroad what ever minde or fitnesse they may have to do God service in another way unlesse they will break down the Barres and Cloisters as Musculuâ— Luther and some others did which Erasmus prudently fore-seeing could not be gotten for to be a Monk durius ejicitur quam non admittitur hospes so when young men are engaged and prepossed with an Obligation before they are experienced in it it is inconvenient therfore God wills them to be very well advised before they vow because when they have vowed they are obliged to perform (e) Eccles 5. 4 5. seeing they must not make enquiry after vows its good to do it throughly before Sol. 1. Ordination is not the first degree or step unto the Pulpit there must be previous dispositions in the party as there were in Timothy (f) 1 Tim. 1. 18 and a designe and resolution in the Governours and Parents to devote him if all things suit and education answerable whereby his parts are widened his will inclined and his resolution strengthened and confirmed in the way and this may be before he have a proper liberty nam initia virtutum sunt sogenda a child may be trained up in the way that he should go (g) Pro. 22. 6. and may be given by his friends or parents unto God before he is aware as Samuel was (h) 1 Sam. 1. 11 yea tutored and taught the grounds of that he is designed to as Timothy was (i) a Tim. 3. 15. for in these cases their Parents wills are substituted and make supply we do not leave our children liberty to chuse whether they will willingly be Christians but we command and over rule that as Abraham did (k) Gen. 18. 18 19. and do engage them solemnly at Baptism without advising with them there was no liberty allowed in Circumsion but either themselves or their fore skins must be cut off as God precisely orders and appoints (l) Gen. 17. 10 11 12 13 14. so we may purpose and design our children or friends unto the Ministery without advising with them and educate them answerably 2. Un willing persons cannot be ordained for they are not compelled to come to it but every man is at his liberty they are only fairly told that if they will be Ministers they must be inabled thereunto by Oâ—dination as when there is a Countie Feast in London there is notice given that if any body will come he must bring a Ticket from the Stewards So when they were invited to the Wedding in the Gospel (m) Mat. 22. 11 12 13. it was required they should have on a Wedding-Garment so we require that Ordination should precede Administration and that is all but if they be not willing to be Ministers we meddle not Indeed when Parks and Palaces were added and annexed there was some reason to suspect that men for worldly ends might be affected to the way but now that bias is taken
frequently and more affectionately (w) Phil. 2. 22. ye know the proof of him that as a Son with the Father so he hath served with me in the Gospel so when he was resolved to intrust Titus with Ordination (x) Titus 1. 5. he doth in the verse before bestow a Son-ship on him (y) Verse 4. to Titus mine own Son after the common faith he gives this power unto none but unto Sons that should be bound to carry on Gods Interest and Design Seeing therefore partiality will cleave unto Authority be sure the Authority be fixed where it should be seeing every entity and being in the world is apt for to augment and magnifie it self according to that saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what one hath he labours for to heap its good to follow God and hope the best of things Object 5. If Ordination thus descends from Presbyter to Presbyter from one to one in a succession line and uninterrupted course we see not how the Popes of Rome can be declined and excluded for they are Presbyters what Peter was they say they are for claim to be his Followers and Successors and though some have been Cardinals that never were Presbyters or Priests yet certain it is there never was a Pope that was not first a Priest or Presbyter (z) 1 Pet. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters which are among you I exhort who am also a Presbyter or Elder not only a single and simple Presbyter but a Presbyter in composition or combination and if it once be in the Pope it must come from him for he for many years hath looked on himself as the root and fountain of all Ecclesiasticall and Spirituall power and to be sure there were no Presbyters for many ages and successions in the Church but what received Ordination from his Authority and Influence and if the persons Ordained be the Sons of those that do Ordain as hath been said then our Presbyters at this day must be Popes Sons for indeed Papa is but Father in other words only used because of the affinity it hath with other Forreign Languages so that the Pope must needs bee not God-Father but Father to all the Presbyters that are now and forasmuch as in the judgement and opinion of all our Presbyters to be sure of those that be of the Province of London the Pope is Antichrist we see not how his Sons and Children can be freed from being Antichristian for if they go about for to evade by shifting and distinctions they will be found to be as arrant Sons as formerly only more dis-ingenuous and disobedient to their Parents they should be honester in our opinions if they would do as one in this Nation who chose rather to be accounted as he was indeed a Noble mans Bastard than an ordinary mans Son as otherwise he might have been Sol. 1. The Popes of Rome are not the first nor only Antichrists for there were such in the Church when Rome was Orthodox and farre enough from being Antichristian for the mystery of iniquity began to work in Pauls time as he sayes (a) 2 Thes 2. 7. and some began to love preheminence in Saint John's time (b) John 3. 9. which is the great peece of Antichristianism that is objected to the Pope nay so modest were the Popes of Rome that they contended not for the Title of Vniversall Bishop untill John Bishop of Constantinople went about to snatch it from them and affix it unto that Seat about the year of our Lord five hundred ninety five Now when they saw it would be gone they put in for it and prevailed and for that other part of Antichrist which is to be Heterodox about the Nature and Offices of Christ according as Saint John determined it (c) Joh. 2. 22. there were many of that spirit and perswasion in the Church before John the Apostle wrote his Epistle (d) 1 John 1. 18. 1 John 4. 3. and Arrianism and Photinianism that flatly and plainly denied Christs Divinity were almost every where before they were at Rome for it is well known that Rome was Orthodox cum ingemuerat orbis miratus erat se factum esse Arrianum when the whole World groaned under that opinion now shall we account those Antichristian that have received Ordination from the Successors of those Arrian and Photinian Bishops if so then all the Eastern Churches ever since were and still are Antichristian then those good Bishops that made up the four first Oâ—cumenical or Generall Councills must be Antichristian for Ordination came to them in this respect from Antichrists 2. God is the Father of all Beleevers as wee are taught (e) Matth. 6. 9. yea we are bidden to own no other Father (f) Mat. 23. 9. call no man Father upon earth for one is your Father which is in Heaven this is the Originall and root of all the Church as the Apostle plainly shews (g) Eph. 3. 14 15. and sure we are that he was long before the Pope of Rome and if we be examined further and looked on as we are Presbyters yet here we are more ancient than the Pope for not only did God set Teachers in the Church (h) 1 Cor. 12. 22. but when Christ ascended up on high he led captivity captive and gave gifts to men that is hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers (i) Ephes 4. 8. 11. There were therefore Pastors and Teachers in the Church before the Bishops of Rome were called Popes or pretended unto that Universality of Jurisdiction or Ambition of being above all that justly brought upon him the suspition of being the Antichrist or Man of Sin signified by the Apostle in that signall place (k) 2 Thes 2. 4. yea not onely in other parts of the World but also here in England Pastors and Teachers were established before the Popes of Rome had any interest or anthority among us three Bishops sent from hence unto the Synod of Arles when Constantine the Great was Governour and Ruler here before he was made Emperour the whole Synod with the names of the Bishops sent from hence may be seen at large in the First Volumn of Sir Henry Spelman's Councills its true that this Land was much afflicted partly by the venom of the Arrian and Pelagian Heresies partly by the barbarous cruelty of the Northern Nations that were Pagan-Idolaters for the recovery and relief of whom Gregory the Bishop not yet Pope of Rome sent over Austin and other Ministers not to plant the Faith and Gospell which was done long before but to reclaim and reconcile the jarring parties that were found among the Britaines that were forced into Wales for their security and partly to work upon the Saxon Kings that then were little better than Pagans for Austin found in those parts both Bishops and Presbyters that told him of his pride and
refused to be subject to him our Ministers therefore in those times were not the Popes Sons unless it shall be granted that a Son may be before his Father 3. It will not follow we had our Ordination from Rome therefore we are Antichristian for though it be granted that many things in Rome were Antichristian and out of order yet all was not their errours razed not the Fundamentall and Essentiall Powers bestowed on them by their godly Predecessors for we have the same Scriptures which they had and in some periods and partes of the New Testament by them repaired and recovered as Calvin and others have observed the same Baptism with water and in the name of Father Son and Holy Ghost which Form they constantly retained though many other things were superadded so the same Orders of Bishops Presbyters though many others orders and abuses were supperadded for as in naturall Generation a Father begets not quâ good or wise but quâ man and so a wise man may beget a Fool as Solomon shews (l) Eccles 2. 18 19. for as the errours and abuses of the Church of Rome were not in the Foundation and Essentiall constitution of it but grew upon it afterwards through the negligence of those which then were Pastors and Watch-men in her for while men slept the enemy came and sowed tares among the wheat and went his way (m) Mat. 13. 25 so did the substance and truth of Office and Authority remain and stay all that time in her as the Wheat did in the Field all the times the tares grew and as that wheat winnowed and purged from the tares was good seed and would if sown produce and bring forth wheat so the Ministry of Rome reformed and cleansed from their errours might beget as they have done good Ministers 4. If it be granted that we were Ordained by Bishops that succeeded Papists and that the Head and Fountain of our Ordination was in Italy yet was it still by men in Office what if the Prenotory or Keepers of the Great Seal were naughty men yet a Writ or Patent signed and sealed by them is good and valid shall a Decree in Chancery or in the Rolles be contradicted or rejected because the present Officer is rotten and corrupt was Naamans Gold and Garments ere the worse because he had been a Leper surely Gehasi that was the Prophets man thought not so for then he would not have purchased them so dear (n) 2 Kings 5. 27. was Circumcision ever the worse because Jacobs Sons had much abused it to over reach the Shechemits (o) Gen 34. 30. so the Baptizing and Ordaining power in the Church of Rome remained good and valid in the Church of Rome though the persons Baptizing and Ordaining were degenerated and grown bad if a man in his youth be wanton and have Bastards by divers Women if afterwards he sees his errours and is sorry and reforms and takes a lawfull Wife shall not his Children begotten after be lawfull and legitimate suppose the Presbyters and Prelates in the Church of Rome be wanton and unclean shall not their successors that renounce their errours and abominations be received unto mercy and assured of their Patrimony Possession though derived frō them hath not God said that if the Son renounce the errours of his Father he shall not suffer for them (p) Ezek. 18. 14 15 16 17. if a man himself be honest and legitimate shall hee lose his Lands because some of his Ancestors and Predecessors have been Bastards There were bickerings between the Houses of York and Lancaster but we find it not objected unto them of Lancaster that they were the Of-spring and Posterity of John of Gaunt by Katherin Swinford who was not his lawfull Wife THE THIRD PART CHAP. I. Shewing the scope and purpose of this Part. IN the former Parts we have endeavoured to clear that there is a Ministry and that Ordination is essentiall to the constitution of it wee intend in this to shew what is the duty of ordained Ministers they are not Ordained to be for ciphers when a candle is lighted up it is for service not for secrecy as Christ sayes (a) Mat. 5. 13. Ministers are ipso nomine Actors and in service and it is on all hands granted that they are to attend and act in holy things but that is a little too universall we must therefore in this Part descend unto particulars there be four things commonly assigned wherein the Ministers of Christ are entertained and imployed praying not onely privatly and in relation to his personall concernments for that is cōmon unto them with other christians for all are call'd upon for that and are not promised more than they ask but also publickly to offer up the prayers of the congregation as a Priest and publick person in which regard Prayer is called a Sacrifice (b) Heb. 13. 15 and this the Apostles set down as a speciall part of their service from which they would not be diverted (c) Acts. 6. 4. yea there were gifts to be obtained by prayer that much enabled and disposed them unto their work (d) 1 Cor. 14. 13. Let him that speaketh in an unknown tongue pray that he may interpret for being Officers and Servants unto God they shall have manifold occasions to petition him 2. Preaching which in that place before quoted is call'd the Ministry of the Word (e) Acts 6. 4. but we will give our selves continually unto prayer and the Ministry of the Word that is to open and apply the Scriptures for that Paul shews to have been the speciall end of his conversion and Ordination (f) 2 Tim. 4. 17 so Christ Ordained twelve that they might be with him and that he might send them forth to preach (g) Mark 3. 14 3. Adminstrating the Sarcaments to set to the Seals of God unto those evidences that he hath given men of their eternal interests Baptism (h) Matth. 28. 19 20. go teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost the Lords Supper this do in remembrance of me (i) Luke 22. 19 20. 1 Cor. 11. 24 25. and these are ordinarily acknowledged to be the businesse and imployment of a Minister by all that own the Office or make them different from other men and wee acknowledge these are great things and say with the Apostle (k) 2 Cor. 2. 16. who is sufficient for these things we feel the weight of these Administrations and covet not a greater load but are suspitious there is yet another thing expected from us and required of us and that is the use and exercise of Discipline namely observing and applying the rules of Gods Word unto the carriage and condition of those that are under our charge that if they do not as they should doe we doe admonish and acquaint them with it and let them know the danger of it but
was needful to their Office they did and could receive not for them only but also for their successors unto the worlds end for he closeth his Commission with this assertion and assurance that he would be with them unto the worlds end (a) Mat. 28. 20 It falls out often here in this world that many promise fair whilst they are in pursuit of some enjoyment and satisfaction that is in their eye but when they have atchieved and attained what they prosecuted forget their promises as Pharoahs Butler did his promise and engagement unto Joseph (b) Gen. 40. 23. but Christ forgets not what he promised his Servants but when he had attained what he aimed at was setled and possessed of his Kingdom ascended up on high was out of danger now himself had led captivity captive had all his enemies his foot-stoole as the Psalmist speaks (c) Psal 110. 1. yet he gives gifts to men some Apostles some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints the work of the Ministry the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ (d) Eph. 4. 11 12 13. that is till we be come to Heaven and are past faith and hope all Acts and Ordinances that help us in the way and suppose infirmity and imperfection and this Authority Paul and the rest not only exercised and used themselves but give directions unto others also for to use as unto Titus (e) Tit. 2. 15. these things speak and exhort and rebuke with all authority let no man despise thee And because Timothy was but a young man and wanted that authority which age and gray hairs give he gives direction to make that up by conversation which course of years gave not (f) 1 Tim. 4. 12 let no man despise thy youth but be thou an example of believers in word in conversation in charity in spirit in faith in purity These graces he was sure would purchase and beget authority a little sooner then the ordinary time and course of years would bring it and it was not ordinary to admit of young men an Elder and a Minister being in the Scripture of the new Testament of great affinity because their very years procured some authority to what they said and it is as needful and as useful now as ever that a Minister should be a man of gravity and seniority that they may by that means have some authority annexed unto what they say which an ordinary person that hath never been abroad that was never from the place of his nativity can hardly have whereas those that have spent their younger years in study and have been out of sight have by their very absence and distance gotten some opinion and reputation nam major reverentia è longinquo they would not entertain our Saviours Doctrine because he was their Neighbour and bred among them (g) Mat. 13. 54 55 56 57. but when a man hath been abroad hath been in some great famous University annum jam audientem Cratippum idque Athenis and then is sifted and examined and afterwards admitted and made a Minister it carries reputation with it and more authority then another can have though of equal parts and gifts as the same words to a prisoner by one that is a Judge and hath Commission of Oyer and Terminer have more authority and influence then if spoken to him by one not in office Though the private person be the abler Orator and have more dexterity in expressing of himself Women can speak well many times and their affections make them eloquent and apt to speak yet the Apostle calls it usurpation to exercise this faculty of theirs in publick meetings of Gods people (h) 1 Tim. 2. 12. because they could not do it in the hearing and sight of men with that authority that was required 12. We say that all this ought to be in every setled well ordered Church beside the labours and endeavours of godly well-affected private Christians these are diversa but not opposita divers but not dissenting or opposing one another Church-work is for the most part slow and many hands may be imployed provided that they be subordinate to one another that the Master-builders be allowed to give directions as in an Army many hands may yea must be imployed but ranks and files must be observed the Officers must give out Orders and Commands and the common Souldiers execute as in the body there are many Members yet all subordinate unto the head in a Ship there are many Marriners and Souldiers yet all under one Generall and duly distributed into different distinct and several subordinations so in the Church good people may have use enough of all their parts and gifts of all their faculties and graces and yet need Ministers to guide and lead them to teach in publick and with more authority then they for the Church consisteth and is made up of many small societies and bodies and every little body hath ability to govern and direct it self yet in subordination to the whole In a Grammar-School the upper forms can order and direct the lower yet there is use of and need of Masters in a Town there be some that have good medicines for the stone and tooth-ach yet there must be Physitians in a Ship there be many that can steere and understand the Card and Compasse yet there is use of Pilots so in a setled and well-ordered Church there may be many that can speak of good things that can instruct and catechise their families that can admonish one another and exhort and comfort as there is occasion offered and afforded yet for all this in those very places some should be set apart to attend and act in holy things beside the labours and endeavours of these godly well-affected private Christians CHAP. VI. A praeludium to the Arguments HAving thus opened and expressed our sense and fixed what we purpose to assert we come in the next place to maintain and make it good having declared and discovered what we hold we come to shew the grounds and evidences by which we hold it having said what we think in this particular we come to settle and assure it Though we believe unto a willing minde we have already said what may suffice if we be not much mistaken in our explications all along we have been rather Doctors then Dictators Ministers then Masters of your apprehensions so that unto an impartial unbyassed and can did Reader more need not be added But we consider what an Iron age we live in how sparing men are of their faith and charity How many godly well-meaning Christians have in these late years bin robbed and rifled of their fastnesse and easinesse to entertain truths brought unto them by pretenders to integrity and ingenuity and
they should fall but rather that through their fall salvation was to come unto the Gentiles to provoke them to jealousie as the Apostle speaks (y) Rom. 11. 11. that though the bricks were fallen yet he would build with hewen stones though the Sicomores were cut down yet he would change them into Cedars (z) Isa 9. 10. though the City and Temple were destroyed yet he would raise a greater and more glorious structure among the Gentiles (a) Isa 54. 11 12. I will lay thy stones with fair colours and thy foundations with Saphires and I will make thy windows of Agates and thy gates of carbuncles and all thy borders of pleasant stones that is I will erect and raise my Church and Temple among the Gentiles and adorn and deck it with lustre and variety of precious graces But it was not now enough to say but shew words would not be took therefore he gives them deeds describes and sets out another house and sets it down in all the parts dimensions and respects that they might see he was not now in jest that he would not nugas agere tanto conatu take pains and care to pourtray and describe what never was intended and the Priests even the Sons of Zadock are expresly mentioned (b) Ezek. 40. 45 46. neither may we think it was intended for a directory to the building of the Temple of Zerubbabel for the directions given unto Solomon by God were on record and there were many yet alive that saw the former Temple and could have given sufficient directions if that had been required and if it be true that this in Ezekiel was ordered in relation to that of Solomon then was it not a pattern to Zerubbabells for they differ not only in the direction Cyrus gives (c) Ezra 6. 3. but in the event and execution also (d) Ezra 3. 12 13. and therefore must relate unto that Spirituall House which God had then determined to build among the Gentiles as the Apostle called those believers (e) 1 Pet. 2. 9. a chosen Generation a royall Priest-hood an holy Nation a peculiar People that ye should shew forth the praises of him that hath called you out of darknesse into his marvelous light CHAP. XVI The tenth Argument THat ought to be in every setled well-ordered Church that was in the first Christian-Gospel Arg. 10 Church that ever was in that Church that was to be the pattern and copy to all succeeding Christian-Gospel Churches for the copy must be well writ decipit exemplar vitris imiâ—abile that was to be the root and Mother-Church of all the rest for if the root be not holy the branches cannot be if the Mother be an Hittite the issue is not of the Holy Seed because the first woman was to be as she is truly called the moâ—her of all living (f) Gen. 3. 20. therefore God takes especiall care to build and frame her as she ought to be (g) Gen. 2. 22. wherein no error can be imagined for his hand was rectitude and could not fail in the essentials to be sure nothing was wanting or superfluous now what Eve was to all the race of mankâ—nde that the first Christan Church was unto all succeeding Christian Churches for Jerusalem was the Mother Church as our Saviour sayes (h) Luk. 24. 47 and that repentance and remission of sins be preached in his Name among all Nations beginning at Jerusalem and as it was the Mother-Church so it was modelled by Christ who was Gods bosome-friend (i) Joh. 1. 18. and could not but know his minde in every thing and neither wanted skill nor will to do the will and minde of him that sent him and to finish his work as he sayes (k) Joh. 4. 34. what therefore Christ set in the first should be in all as what Moses set in the first Tabernacle or Jewish Church was afterwards in all succeeding imitations and augumentations of it in after-times Now Christ was the Son and Moses but the Servant Christ every way as faithful and as exact as Moses (l) Heb. 3. 5 6. and had an eye unto his pattern as well as Moses and Solomon had to theirs (m) Heb. 8. 5 6 what we finde therefore in the first Church should be in all But in the first Christian Gospel-Church we finde some set apart to attend and act in holy things for it is manifest that Christian or Gospel-Churches began in John the Baptist (n) Mat. 11. 13 14. he was designed unto this attendance in his Mothers womb (o) Luk. 1. 14 15 16 17. was not received and acknowledged among the Jews until by express authority of Scripture he had assured and ascertained his calling (p) Joh. 1. 22. 23. and after that his very enemies durst not oppose for all acknowledge him a Prophet (q) Mat. 21. 26 our Saviour Christ succeeded John in some respect though in some respect he was before him (r) Joh. 1. 30. and we are certain he was set apart to attend and act in holy things for though the Church was his inheritance and he might have stept into possession without any sacred or solemn ordination and admission yet he would not till he was baptized declared by a voice from Heaven to be their teacher (s) Mat. 3. 15 16 17. and because few heard this testimony it is again repeated in their hearing that were designed to be witnesses thereof unto the worlds end as the Apostle doth expresly shew (t) 2 Pet. 1. 16 17 18. and so that made good the Apostle speaks of him (u) Heb. 5. 5 6. Christ being now established the Master and Doctor of the Christian Congregation erecteth and ordaineth others as well he might for he was the Apostle and high Priest of our profession (w) Heb. 3. 1. For the Evangelist expresly sayes (x) Luk. 6. 13. he called his Disciples to him and of them he chose twelve whom also he named Apostles there is their election but ordination follows (y) Mark 3. 14 15. and he ordained twelve and sent them forth to preach and to have power to heal sicknesses and east out Devils and when they were in orders he gives unto them their Commission with orders and instructions for their deportment and government therein (z) Mat. 10. 1. and because he knew very well the Harvest was great and the Labourers but few he therefore sends forth others after them and gives them the same security he gave unto the twelve (a) Luk. 10. 1 2 3 4 c. and they found a blessing on their labours which they ingenuously acknowledge (b) v. 17. Now if in the first and Mother Church some were designed and set apart shall after-Churches think to be excused and at liberty shall the Daughter plead a priviledge the Mother had not the issue what the Parent was not possessed of shall any body now be wiser in his
or teach him truths of God or move him unto duty meerly and only because he was not made a Minister as if that work were a monopoly and in the power and possession of some few ordered ordained pâ—rsons whereas God doth great things by the smallest and most unworthy Instruments musters the frogs and flies to fight with Pharaoh chuseth the foolish things of the world to confound the wise and the weak things of the world to confound the things that are mighty (k) 1 Cor. 1. 27 28 29. the more ignorant and unlearned John and Peter were the more their hearers were astonished (l) Act. 4. 13. nam fortius videntur dicere indocti the lesse art the more authority when one is eloquent that hath been educated and trained up to nothing else it s no great wonder but if a Cobler or a Carpenter come up and speak men into holinesse and goodnesse iâ—s more remarkable they were astonished at Christ because his Father was a Carpenter and had not bred him in the Vniversity (m) Mat. 13. 54 55 56. major reverentia è longinquo When such have eloquence and utterance God is more visible and more apparent in it (n) 1 Cor. 14. 24 25. if all prophesie and there come one in that believeth not or one unlearned he is rebuked of all he is judged of all and thus are the secrets of his hearts made manifest and so falling down on his face he will worship God and say God is in you of a truth Sol. 1. There is no doubt but God may use what Instruments he will and take them out of any kind of men When Moses pleaded his inabilities Gods mighty power was opposed wherein he acquiesced (o) Exod. 4 10 11 12. Paul was the most unlikely peece of wood to make what he was after called that is a Mercury (p) Act. 14. 12. yet Ananias is commanded to ordain him and inroll him in the number of those Instruments that God resolved for to use (q) Act. 9. 13 14 15 16. In old time the service ran in a blood if they were not of the Sons of Aaron they were polluted and put out but now this barre is taken quite away and God may call unto this honour and Office of the Ministry whom he shall please without considering what kind of men they were before as the Apostle speaketh (r) Gal. 2. 6. and if he findes them not prepared and qualified he can effect that preparation either extraordinarily as then he used or by ordinary wayes of education and instruction as now 2. There 's no man barred or excluded from doing all the good he can though he be not called into the order and Office of the Ministry he may work out his own salvation (s) Phil. 2. 12. build up himself on his most holy faith and keep himself in the love of God (t) Jud. 20 21 and when that 's done he may exhort and quicken others to their duty not only equals friends and Neighbours but now and then superiours and guides not only exhort one another but also and say to Archippm take heed to the Ministery which thou hast received in the Lord that thou fulfill it (u) Col. 4. 17. For as in building besides the skilful Master-builder as the Apostle calls himself (w) 1 Cor. 3. 10. there are many Labourers imployed so in this spiritual house of God besides the guides and overseers of the work there may be good use of any such as have abilities and will do it So though the Thessalonians are commanded to edifie and comfort one another yet they are presently enjoyned to know them that labour among them and are over them in the Lord and admonish them and to esteem them very highly in love for their works sake (x) 1 Thes 5. 12 13. would not have those that serve the Masons throw them down and put themselves into their rooms that 's a confusion God is not the Authour of (y) 1 Cor. 14. 33. 3. It doth not follow God hath commanded us to exercise our gifts in teaching admonishing exhorting one another therefore we are authoriz'd authentick and Commissioned Officers and may preach the Gospel and administer the Sacraments without controll for women were imployed (z) Phil. 4. 3. help those women that laboured with me in the Gospel (a) Tit. 2 3 4. the aged women likewise that they be in behaviour as becometh holinesse not false accusers not given to much wine teachers of good things that they may teach the younger women to be sober c. And this modest teaching of this sex of women is so far incouraged that they are assured that the effect is not above their reach (b) 1 Pet. 3. 1 2. and we know how efficacious Timothies instruction by his Grandmother and Mother was (c) 2 Tim. 1. 5. 2 Tim. 3. 15. nay the wisest man that ever was was trained up and tutored by a woman (d) Prov. 31. 1 2. yet they might not be Ministers may speak at home but must be silenced in the Church (e) 1 Cor. 14 34 35. and lest this barre should be removed or broken by the partiality and willingness of some to have their Company the Apostle hath rivetted and lockt it in by Arguments (f) 1 Tim. 2. 12 13 14. 4. There are some things in the work that private men cannot afford 1. Breaking the Ice and planting the Gospel where it never was before for that an Officer must do that 's sent on purpose on the errand (g) Rom. 10. 14 15. they that do this work do gather Churches as the Prophet calls it (h) Isa 49. 5. now the gatherer must be before the gathered sheep wil not finde the way unto the fold till some man bring them (i) Joh. 10. 16. 2. Laying foundations setling of fundamentals in Religion that must be done by one that is a skilful Master-builder (k) 1 Cor. 3. 10 11. others may build but they must breach and give out patterns as David did to Solomon for the Temple (l) 1 Cor. 28. 11 12 13. 3. Asserting fundamentals when they are struck at or undermined thus Timothy was left at Ephesus to charge them that they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach no other Doctrine for upon that God layes a curse by the Apostle (m) Gal. 1. 8 9 and Titus in Creet that he might stop the mouthes of them that were unruly (n) Tit. 1. 11. 4. Attend upon the work continually give himself wholly to it (o) 1 Tim. 4. 15. and that as a Watchman that is accountable to those that do imploy him (p) Heb. 13. 17 these private persons that have Trades and businesse cannot do CHAP. XXV Containing the third Objection and Answer BRinging men home to God which is the work Obj. 3 of Gospel-administrations is from the Spirit (q) Joh. 3. 5. for except
for though the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not ordinarily signifie cum that is with yet it may and doth ad apud juxta by way of opposition or addition as in the Title of the four and fortieth Psalm many others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the song of Chorah so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad principes to his Princes that is to go along with them and be with them to do that part of the work that was proper unto them and Mr. Robinson must not say that Tremelius was not acquainted with the Jewish Customs who was born and bred a Jew and could not chuse but see more reason for his Translation then we can that stand a great deal further off 3. It s said (b) 2 Chron. 17. 9. they taught that is the Priests and Levites that are named in the verse immediately before for the relative must be referred unto the next fore-going antecedent unlesse it be a subject uncapable of such an accident or adjunct which cannot here be thought for the Priests and Levites were as capable of being Teachers as the Princes as it s expresly said (c) Deut. 33. 10. they shall teach Jacob thy judgements and Israel thy Law the relative therefore they must not go farther and fare worse leap over Priests and Levites and settle in the Princes who were more improper subjects and lesse acquainted with it 4. This mission and Commission was occasional and extraordinary to reduce bring them back again unto the Lord d as Junius and Tremelius in their e 2 Chron. 19. 4. note upon this place hos selegit ex omnibus ordinibus ad tempus per quos statum ecclesiarum recognosceret selected these for this time or on this occasion by whom he might be made acquainted with the Churches state that because the people came not up unto Jerusalem as they were bound to be directed and instructed (e) Deut. 17. 8 9 10 11. he sends out a walking and Itinerary consistory that in such cases was compounded of Priests and Princes for had the Priests and Levites gone alone their Doctrine might have been despised and contemned as good King Hezekias letters were (f) 2 Chron. 30. 10 11. now we would be glad if in such extraordinary cases the Magistrates would go along with us and help us would tell the people the occasion of their present meeting and exhort them to attend unto the Law of God which the Priests and Levites had with them and were ready to expound unto them and if any body were irregular or disobedient they had authority and were ready to restrain them 5. Though the Priests and Princes in this solemn Message were united and conjoyned yet they were not bended and confounded for it was Gods work and God is not the Authour of confusion (g) 1 Cor. 14. 33. but every one did what was proper and peculiar to his place We may not think the Princes spake and preached and the Priests and Levites stood by as ciphers or vulgar auditors but the Princes spake what was proper unto them and the Priests and Levites what belonged unto them and that was to teach Jacob his Judgements and Israel his Lawes as we have shewed before As in this Nation formerly the Bishop and Sheriffe sate upon the same tribunal yet the Bishop spake to Ecclesiastical affairs and the Sheriffe unto temporal and so indeed it was (h) 2 Chron. 19. 11. and behold Amariah chief Priest is over you in all matters of the Lord and Zebadiah the sonne of Ishmael the Ruler of the house of Judah in all the Kings matters As in Scotland in their general Assembly the King had his Commissioner or Substitute to see that nothing was concluded to his prejudice 6. There is no doubt but Kings and Judges may assemble and inform their people when any thing is â—ut of order as good Jehosaphat doth (i) 2 Chron. 19. 4 5 6 7. and so Joshua when he was old and likewise David as it appears (k) Jos 24. 1 2. c. and so our Kings when the Judges are to go their Circuits charge them with such things as they think behoofful for the publick and though our Assizes begin at Church with a Sermon yet we think it not improper the Judge should give a charge unto the Representative body of the County that is the grand Inquest or Jury so when chief Officers in Corporations are to be chosen it s a good order to begin at Church and have the Electors consciences awakened and charged home with duâ—y but when they come to enter upon the execution of their places the Recorder or some other Officer doth read a Lecture to them and branch their duties into the parts thereof and when the sentence of death is to be given upon a malefactor the Judge may speak to him and minde him of another world and pray for him and fit him for his end so when any publick evil doth approach Kings may command Assemblies of their people and enjoyne fasting and solemn seeking unto God for mercy as not only Jehosaphat (l) 2 Chron. 20. 5 6. c. and Ezekiah do but the King of Niniveh although an Heathen and a stranger also doth for the King arose m 2 Chron. 29. 5. 6. c. from his Throne and layd his Robe from him and caused it to be proclaimed and published through Niniveh by the decree of the King and his Nobles (n) Jonah 3. 6. 7 8. we are therefore so far from thinking this unlawful or inexpedient that we wish it were done more and oftner then it is there would be stronger lines in their expressions to binde the people to their duty then any can be made by Ministers for where the word of a King is there is power as it is (o) Eccles 8. 4 and their relation and Authority would own the auditory and obtain attention to them CHAP. XXVIII The sixth Objection and Answer BUt there was allowance in the Jewish administration Obj. 6 not only for Magistrates and Judges who were to act according to the Law of God to speak in publick meetings of Gods people as hath been shewed but for any other man that had abilities that is that were accounted wise men as they are called (p) Jer. 18. 18. and those are reckoned by our Saviour among such as were sent upon this great errand to the Jews (q) Mat. 23. 34. and upon this account Christ when he was but twelve years old was allowed to exercise his gifts in the Temple (r) Luk. 2. 46 47. and the twelve before they were Apostles (s) Mat 10. 5. Luk. 10. 1. and seventy after them and upon this ground it was that Paul and Barnabas were permitted for to exercise their gifts at Antioch (t) Act. 13. 14 15. and what was granted them in that administration should not be now denied unto any such seeing gifts of
not before 3. All were not scattered that were believers for then the Apostles would not have stayed behinde for they knew it was the property of a good Sâ—eward to seek his flock when ever they are scattered from them (u) Ezek. 34. 11 12 13. and we finde in the next words that Saul made havock of the Church entering into every house and haling men and women committed them to prison (w) Act. 8. 3. so that there were left in Jerusalem in every house both men and women that were believers and private Christians notwithstanding this dispersion and those private Christians and believers were not a few for he compelled many for to blaspheme (x) Act. 26. 10 and we finde a Church still at Jerusalem as well as the Apostles as it s said (y) Act. 11. 22 the all therefore in the first verse must be restrained and is capable of limitations 4. By all therefore we believe and think is meant all Preachers and Teachers except the Apostles for the enemy had found that the Apostles were too hard for them by that experiment and tryall they had made before (z) Act. 5. 40. and were resolved to meddle no more with them but when they saw inferior persons medling as Stephen they resolved to try what metall they were made of and finding Stephen malleable as unable to resist their stones as they were the wisdom and spirit by which he spake (a) Act. 6. 10. they were encouraged to set upon the other Preachers for there were many Preachers in Jerusalem befides the Apostles for no doubt the seventy were yet there and were inabled and commissioned before (b) Luk. 10. 1 2. and had their gifts augmented according to that promise in that great effusion of the holy Ghost (c) Act. 2. 4. and their Commission inlarged according to that promise (d) Luk. 24. 49 and those which at the first were made but Deacons (e) Act. 6. 5 6. yet when they had used the Office of a Deacon well and had by that means purchased unto themselves a good Degree and great boldnesse in the faith they were made higher Officers inabled to baptize as Philip did (f) Act. 8. 12 13. 37 38. who was also upon farther tryall made an Evangelist as we finde him called by this Evangelist (g) Act. 2â— 8. and for the other that went down to Antioch that are called men of Cyprus and Cyrene its like they were Commissioned Officers for they planted the Church at Antioch which was not done without baptizing and that only by Officers that had Commissions (h) Mat. 28. 19. and men of good judgement think that Lucius of Cyrene spoken of (i) Act. 13. 1. was one of these that were dispersed and travelled who is in that place expresly called a Prophet and ranked even with Barnabas and Saul And therefore Mr. Robinson doth ill to say there is nothing said that may insinuate they were in office for these are strong insinuations CHAP. XXX The eighth Objection and Answer THose that may prophesie may preach for Obj. 8 prophecying is nothing else but speaking to men to edification exhortation and comfort as the Apostle expresly sayes (k) 1 Cor. 14. 3. now what do men when they preach but speak thus unto men or if there be any difference it is in this that prophecying is more excellent then preaching for though the Apostle in this Chapter doth labour to prefer and set it up above tongues (l) 1 Cor. 14. 2 3 4 5. yet in another place he prefers it unto Pastors and Teachers as appears (m) Eph. 4. 11. 1 Cor. 12. 28. in both which places the Prophet is preferred before the Pastor and Teacher and no marvel for though they agree with the Pastor in this that they edifie and speak to men yet they did more foretold contingent futures and opened hidden and mysterious Scriptures by Revelation and immediate inspiration (n) 1 Cor. 14. 30. which were things that Pastors and Teachers could not alwayes do or not without great pains and study But sure we are that all may prophesie for all are bidden to desire it and follow after it as they are bound and bidden to follow after charity (o) 1 Cor. 14. 1. and it is for that end commended to them all that Chapter over and when they have it they may use and exercise it (p) 1 Cor. 14. 31. ye may all prophesie that is imploy and exercise that gift which God hath given you as those that had their Masters Goods concredited unto them are bid to occupy (q) Luk. 19. 13. and because we might be sure the liberty is universal the Apostle puts in that restraint he thought good and that is of women he permits not women for to speak but commands them to be in subjection according to that ancient Law (r) 1 Cor. 14. 34 35. Now in restraining them he leaves all men at liberty as in a Corporation when there are Lawes made that no forraigner shall exercise a Trade in that Town that is not free all freemen are thereby allowed so here no women shall speak therefore all men may Sol. 1. We fully grant that all that may prophesie may preach and acknowledge it to be a superiour and more excellent endowment but think it proper and restrained unto Prophets only the all in that is set down (s) 1 Cor. 14 3. is only meant of Prophets ye may all prophesie that is all the Prophets as it is (t) v. 29. let the Prophets speak two or three and let the other judge neither can this restriction be refused for whosoever doth prophesie shewes thereby plainly that he is a Prophet for qualified acts denominate the subject wherein they are he that ruleth is a Ruler he that teacheth a Teacher and he that prophesieth a Prophet Saul was a most unlikely peece to make a Prophet yet when he also prophesied it could not be denied him (u) 1 Sam. 19. 23 24. Now sure we are all are not Prophets God indeed gave some Apostles and some Prophets (w) Eph. 4. 11 not all so God hath set in the Church some Apostles and some Prophets (x) 1 Cor. 14. 28. and therefore well might aske are all Apostles are all Prophets (y) v. 29. as if he should have said if all be there be more then I have set for I did set but some though the eye be an excellent Member yet if all the body were an eye it would be an ugly and imperfect body as the Apostle shews (z) 1 Cor. 12. 17. caput est optimum sed non oportet ut totum sit caput (a) Act. 11. 27. 28. and surely if all the Church were Prophets it had been very improper for to have said in those dayes came Prophets from Jerusalem to Antioch a for if all were Prophets there could no other come so had it been to have
enquiry and examen for the truth lies often in the dark and in a little room as grains of gold and silver in the sands and oare and are allowed to weigh Gods actings in the Mosaical administrations to compare and measure his determinations and decisions in the like case and to gather grounds and Rules from any Text that doth but hint it or hold it out obscurely to us He that shall read the sixth verse of the nineteenth Psalm his going out is from the end of the Heaven and his Circuit unto the ends of it and there is nothing hid from the heat thereof would hardly think the preaching of the Gospel unto the Gentiles were there expresly promised and yet the Apostle doth assure us of it (f) Rom. 10. 18. so he that should read that Law of Moses (g) Deut. 25. 4. thou shalt not muzzle the mouth of the Oxe that treadeth out the corn would hardly think that Ministers maintenance were there established and yet a good Interpreter assures it (h) 1 Cor 9. 9 1 Tim. 5. 18. There are very many weighty points upon which the eternal good and evil of men doth much depend that are but sparingly set down in Scripture as the Trinity of persons in the God-head the unity of two natures in one person in the second person the subsistence of the soul without the body until the Resurrection the union of the person of Christ with the Elements imployed in both the Sacraments yet all these undoubtedly determined and expressed in the Scriptures we must not think therefore to finde these pearls and precious stones above ground but we must cry after knowledge and lift up our voice for understanding we must search for her as for silver and seek for her as for hidden treasure then we shall understand the fear of the Lord and finde the knowledge of God (i) Prov. 2 3 4 5. 7. The best way for to finde out what the Scriptures have determined in Ecclesiastical affairs is to observe the practise of the universal or Catholick Church of Christ in all successions and ages from that time unto this for no doubt the Apostles made known their minds to those that lived with them would not enjoyne what they themselves had never practised and we are sure that Timothy did know what was Pauls meaning in this particular as he sayes expresly (k) 2 Tim. 3. 10 11. thou hast fully known my Doctrine manner of life purpose faith long suffering charity patience and he enjoynes him to deliver that to others that should transfuse and proâ—agate the same unto posterity (l) 2 Tim. 2. 2. we should therefore in matters Ecclesiastical be guided and directed very much by the annals and actions of the Church and those believers that succeeded presently in the Apostles rooms and bequeathed their practice unto succeeding Generations if doubt were made how English Earls and Barons were created what Ceremonies were to attend and usher in their dignity and state Were not the Records of the Tower and the practice of the Nation good directions so if we would know what kind of scrutiny the Scripture doth determine for admitting Ministers the practice of succeeding ages and Records of antiquity must be consulted 8. The only way that the Scripture intimates unto us for admitting Ministers to that honour execution of that Office and attendance upon holy things is ordination We say intimates for we must not look to finde in the Scripture a treatise about this subject that shall describe it and distribute it into the several parts and branches of it but only hints and intimations Rules and directions patterns and presidents that are toucht on by the by which by the care and industry of men may be collected and digested and so proposed to impartial understandings to be considered and determined as God shall guide and blesse them in the search CHAP. III. Shewing what we do not mean by Ordination THose that have many eyes upon them had need to have their own about them when we know our actions will be weighed by others we may do well our selves to weigh them when the Player is at home or in the Tyring-house he may be negligent and careless if he will but when he is upon the stage he must consider what he doth When David was a Shepheard he might play what he would upon his oaten Pipe but when he was annointed King and had many eyes upon him he prayes God to lead him in the right way because of his observers for so the word is rendered by Junius and Tremelius (a) Psal 5. 8. for then he knew he had a vigilant and waking enemy (b) 1 Sam. 18. 9. that from that time forward eyed him Our Saviour Christ came stealing into the world as if he were not willing it should be known for his Mother comes to Bethelem against her will and there is brought to bed in a very mean fashion yet because some strangers made enquiry for a Jewish King Herod is troubled and all Jerusalem with him (c) Mat. 2. 3. indeed his Title was but crazy and he might well be jealous Imbecilla se laedi putant si tanguantur but Solomon had as good a Title to the Crown he wore as God and man were able to convey unto him and was in peâ—ceable and full possession yet when his elder Brother Adonijah moves for an alliance that might perhaps in time degenerate into an insurrection he is immediatly secured by a slaughter-man (d) 1 King 2. 24. that therefore we may take off these unnecessary jealousies and misconstructions we have thought it best to say in the beginning what we mean not by Ordination As he that came unto the muster with a great saddle on his back and the other furniture about him thought good to tell the Muster-master first of all that he was not an Horse we would not have our Readers jealous and therefore have resolved to tell them 1. That by Ordination we mean no politick or civil power When we opened the meaning of the termes did state the question we told you that by Church we did not mean a civil or political Assembly but confin'd our selves to Ecclesiastical and spiritual affairs so now by Ordination we do not mean any civil or political practice but only Ecclesiastical an Office we confess it is as it is called (e) Rom. 12. 7 Rom. 11. 13. but hardly worth the having yea it is an honour as the Apostle saith (f) Heb. 5. 4. no man taketh unto himself this honour but exceeding low and under-valued that no man is ambitious of it yea it is and may be called a power (g) 2 Cor. 10. 8. according to the power which God hath given me but so feeble decrepid that it is not able to resist the meanest Lanspresado in the Army When Lawes were called Statutes and Acts of Parliament this Ordination was not nor in reason could
had it from the hands of those whom God designed and appointed thereunto (r) Exod. 29. 5 6 7. so there is no question but those Elders had authority whom Paul sends for unto Miletus (s) Act. 20. 28. yet they had not any extraordinary imposition or investiture but what was given by the Presbytery as the Apostle doth imply (t) 1 Tim. 4. 14. 7. To attend and act in holy things that is in the things of God as we have shewed before at large in stating of the Question namely in preaching the Word and administring the holy Sacraments and exercising of that Discipline which in the Scriptures is allowed and without which confusion cannot be barred out and the Saints enjoy that sweet Communion that is their due and the best part of their joy and comfort here in their absence and distance from the greatest good 8. By those deputed thereunto by God for as we said before God doth not need to leave his Throne and come down in person to ordain and consecrate men unto his service and attendance but it sufficeth if it be done by those that are deputed thereunto by God as Aaron was and after him the Levites (u) Numb 8. so that this enquiry is determined unto that one point who those should be that God hath thus deputed and appointed unto his service For we acknowledge it s a great power to give authority to men over the House which is the Church of God as Paul doth unto Timothy 1 〈…〉 15. over the holy things of God to make one a Steward of the Mysteries of God as they are called (x) 1 Cor. 4. 1. to deliver unto him the keys of the Kingdom of Heaven as Christ doth promise unto Peter (y) Mat. 16. 19. so that none shall go in or out without his leave and this power may be and hath often been misplaced and unduly given but yet it must be done by some body and who those are is now the thing to be enquired We are apt to find fault with whatsoever wee our selves have not a hand in quae non fecimus ipst vix ea nostra voco Absolom finds great fault with all Administrations in Davids Government (z) 2 Sam. 15 2 3 4. and could think of no reformation and relief for the abused people unless he were made Judge so we are apt to think nothing well done but what is done by us every body can reform and form a State but they that are imployed about it as every body can rule a Shrew but he that hath her It waâ— said of Galba Omnium consensu capax imperii nisi imper asset Let us therefore see to whom this power is committed to give authority to men to attend and act in holy things that no mans right or claim may be prejudged or prejudiced but all pretenders have their liberty to plead and that we think will best be done if we proceed by such degrees and demonstrations as cannot be refused any therefore we say 1. There is in some Christians and in some persons in the Church such a power for certain it is that Pastors and Teachers are to continue in the Church untill our Saviour come again (a) Eph. 4 11. 12 13. And some Pastors and Teachers till we all come in the unity of the faith of the knowledge of the Son of God unto a perfect man now we are sure those very men that then were Pastors could not continue There went a rumour concerning John that he should not dye as it s said (b) Joh. 21. 25. but it was grounded in a mistake as there it s said for sure we are that he and all the rest are dead as they said to Christ (c) Joh. 8. 52. Abraham is dead and the Prophets so may we say Paul is dead and Peter is dead and all the Apostles and extraordinary Prophets are dead and how shall Pastors and Teachers be preserved but as all other men are by propagation and succession so Christ himself Behold I am with you always even to the end of the world (d) Mat. 28. 20 with whom not with the men to whom he spake for they are in their graves but with them in their Seed and Off-spring their fellow-Servants and Successâ—rs from age to age if therefore children must continue there must be fathers if there be Harvest promised there must be seed-time as it s said said (e) Gen. 8. 22. 2. They must be more than one It s well observed by our Brethren of London that hands are laid on in the plurall number nor in the singular or dual and the hands not of the Presbyters for that might besaid of one or two but of the Presbytery which was a Coleg or Society of Presbyters (f) 1 Tim. 4. 24. for though Paul did confide this power into the hands of Titus who was a single person yet he never meant he should put it in execution without assistants for in the exeâ—cise and execution of it he restrains him to the manner as he appointed him (g) Tit. 1. 5. now sure we are that Paul would never appoint him to ordain otherwise than himself was ordained when he was sent abroad about the Conversion of the Gentiles (h) Act. 14. 2 3 where all is in the plurall number or than Barnabas and he himself diâ— practise when they ordained Elders in every Church as it is said (i) Act. 14. 23. for Ordination is not only a sacred but also a very solemn thing as we have shewed and therefore should have many hands multorum manibus grande levatur onus yet Timothy and Titus are pitched upon to be the guiders and leaders of the action the presidents and patrons of it 3. They must be strong and able Christians Ordination is the preservation or propagation of the kind or species a kind of Spirituall Generation Paul every where calls Timothy his Son not because he had begotten him unto the Faith for he found him a Disciple k his faith was in a (g) Act. 1 6. 1. sort extraducè descended to him from his Grand-Mother and Mother but he had ordained him with others and so he was his Son now generation implyes perfection perfectissimum naturae opus est generare sibi simile if one must be of age before he can beget a Son what must he be before he can beget a Father if one must be strong before he can beget a Child what must he be before he doth beget a Man and therefore when Paul enjoyneth Timothy this act of propagating he bids him first be strong in the Grace that is in Christ Jesus (l) 2 Tim. 2. 1. for Ordination is a work that doth not only require maturity and ripeness of skil and parts to make an estimate and judgement of those they do admit to try their knowledge and understanding in the things they are to teach but also to resist temptations and
the Psalmist (r) Psal 80. 13. If all were open and exposed yet must severe Arg. 2 and rigid Guards be kept that none may act and exercise in this capacity but such as are approved because the influence and efficacy is so penetrating the tongue in all men is the best or worst part cureth or cutteth whose teeth are Spears and Arrows and their tongue a sharp Sword (Å¿) Psal 57. 4. So the wise man death and life are in the power of the Tongue (t) Pro. 18. 21. Especially the tongues of Teachers and instructers what ever they say yet aliquid haerebit the hearer will be hurt or helped by it oportet discentem credere in many things the Scholar must take the Masters word so Paul (u) 2 Cor. 2. 15 16. we are a weet savor of Christ to God in them that are saved and in them that perish to the one we are tho savor of life unto life to the other of death unto death and who is sufficient for these things a Ministers breath is very influentive is the breath always of life or death and should be tried ere it be trusted too the Tree of knowledge that was in Paradise was preferred before the Tree of life though both were in the midst of the Garden as appears (w) Gen. 2. 9. Gen. 3. 3. we still itch after knowledge and chuse it rather than the Tree of Life Man might have taken life then but may not now without going for it unto Jesus Christ in whom it is (x) 1 Joh. 5. 11 12. if only the death and life of the body were concerned yet we should be very wary whom we trusted for much hurt may be don by those that are unskilfull a young Novice goes out to gather Pot-herbs for the Prophets Sonns (y) 2 King 4. 39 40. But brings in such as had been death unto them all if a miracle had not prevented it and in our Nation a Cook was executed for high treason because some poison was put into the pot the Deacons were designd for the service of their Tables which the Apostles could no longer wait upon as it appears (z) Act. 6. 2. yet were to be proved first as the Apostle shews (a) 1 Tim. 3. 10 and were not imployed before they were ordained (b) Act. 6. 6. much less should Teachers and Instructers be who serve the Table of the great God and provide food for their everlasting souls The Ministry without doubt is a place of Arg. 3 honor that of the Law was for Adrons Garments were both for Glory and Beauty (c) Exod. 2 28. and if the Ministry of the Law were glorious the Ministry of the Gospell is much more as the Apostle by many Arguments concludeth (d) 2 Cor. 3. 7 8 9. for is it not an honor to be the guider and leader of an Army as they are called (e) Heb. 13. 7. 17. 24. to be Trustees of mens eternall interests as Paul acknowledgeth he was (f) 1 Tim. 1. 12 13. to be a Steward and have all the servants subject as they were to Ioseph (g) Gen. 41. 44. to be an Overseer of the will of God and have the ordering of all the Legacies as those Elders were that came to the Act. 20. â—8 Apostle at Miletus h If there were nothing of honor in it it would not be invaded and usurped with so much eagerness and affection who goes a wooing to a poor distressed Maid or Widdow veniunt à dote sagitta â—â—nelopes wooers would have been discharged sooner if their entertainment had been coarser But honor ought not to be invaded and usurped (i) Heb. 5. 4. and no man taketh this honor unto himself but he that is called of God as Aaron was Adonijah was Davids eldest son when Absolam was dead and was a very goodly person as appears (k) 1 King 1. 6. could tell how to play his own game as his Brother Salomon beleeved (l) 1 King 2. 21 22. but he invaded this great honor before his time and therefore lost himself in the attempt as Absolom had done if honor be invaded and usurpt before it offers and presents it self unto the owner it is deflowred and ceaseth to be Honor for the advowson is not in the owner of it but in the author honor est in honorante non in honorato the wearer of a Garment knows not how it doth becom him but the standers by you spoil the gloss and lustre of it if your own hands touch it David was born to honor but was not hasty to invade it and lay hold upon it over soon it follows those that fly away from it and flies from those that follow it sequentem fugit fugientem sequitur David was one of honors way when it was brought unto his Fathers house hee took him from the sheep-folds from following the Ewes great with young (m) Psal 73. 70 71. Ioseph was further off even in the Dungeon (n) Gen. 40. 15. yet honor waited on him there and brought him out and set him next unto the Throne if he had ravenously romed after it and ravisht it as in his mistris offer he might have done it would have shund him as the wise man truly sais (o) Prov. 25. 27. it is not good to eat much honey so for men to search their own glory is not glory he doth not say to search their own glory is not good though that had been more suitable unto the former member but he saies it is not glory Christ was the heir of honor as hee is said to be being made so much better than the Angells as he hath by inheritance obtained a more excellent name than they (p) Heb. 1. 4. yet was not eager in the pursuance as the Apostle shews (q) Heb. 5. 5. glorifâ—ed not himself to be made an high Priest he would not be his own carver even in that which was his birth-right where worth and vertue is honor will come at one time or another but those that have no merit and internall fitness snatch at the offer of it as the bramble in the Parable (r) Judg. 9. 14 15. God hath enacted that those who stand upon the higher ground and are got up above their fellows should be thereby discovered Magistratus indicat virum men should take heed therefore how they get up especially into the Pulpit for that will tell tales God would have nÌ„o man climb unto his Altar by steps lest his nakedness should thereby be discovered (s) Exod. 20. â—6 It s therefore fit that ordination should be still continued in the Church wherby this honor may be convayed as it should be the places may not lie vacant and exposed but be possessed Ordination is the Churches Dowry and possession Arg. 4 which God hath set and vested in her (t) 1 Cor. 12. 28. take that away and all her other furniture and Ammunition
have an hand in Ordination we have shewed before at lage when we shewed what we did not mean by Ordination whither the Reader may repair for satisfaction in it (w) Part 2. Chapter 3. for in our opinion they have no essentiall influence though they may and should be present and assistant at it as we have shewed so that the question and contention is between the Prelates and the Presbyters if these could be agreed the work were done and it were easie to be assured where Ordination might be had 2. We shall with all our hearts compound this controversie and never let it go unto the Jury for if the Bishops will grant as very many of them do that Presbyters in some cases may Ordain we shall grant that Bishops in all cases may but one and that is when a Bishop never was a Presbyter as in Italy it often falls out but if the Priest remember that he was a Clerk the Prelate that he was a Presbyter we shall be ready to kisse those hands that were sometimes laid upon our heads or on our Brethrens for though we think that gradus non variat speciem those honours and embellishments amount not to another order or degree of Ministers yet we do not think them fatal and annihilating of that power of Presbytery they had before if any body therefore doubt whether unpreferred Presbyters have power to Ordain let him go with all our hearts to those Presbyters whom Kings or other Potentates delight to honor accommodate with gayer trappings and endowments (x) Ephes 6. 6. When Benhadad sent unto the Prophet a present namely fourty Camels loaden with every good thing of Damascus as it s said (x) 2 Kings 8. 7 8 9 10. we do not find the Prophet refusing of it and chiding him for laying such an heavy Obligation on him for sure he was that if it were too much there were enough that would assist him in the bearing of it they say religio peperit divitias sed filia devoravit matrem that greatnesse was goodnesse Child but growing wanton kickt against her Dam that the honours and advancements of the Ministers and Church-men in former times opprest them and made them either dull and phlegmatick unto their duty or rampant and untractable unto their fellow Presbyters but now there is a way found out to ease them and let them blood in case of restiveness there is a Law made (y) Deut. 22. 4. Exod. 23. 5. that if one finds the Ass of him that hates him lying under his burthen he should not fail to help him up but we are perswaded that if it had been one of those-fourty Camells that were carrying of the good things of Damascus unto the Prophet there would have been no need of any such Law the world is now become so kind and civil that there is little fear of any such oppression if a Church-man be overwhelmed and lye under a load of riches and revenue he will be quickly eased 3. Although the Presbyters in this and other reformed Churches did believe hold the Bishops Ordination lawful and for peace and order sake were content to take it from them when it might be had yet they always thought they did it not by vertue of any superior order or distinguishing degree they had which Presbyters had not but as Presbyters designed in that part of the Office to have precedency and be alwayes of the quorum and accountable for any errours committed in it and knew very well that they were not omitted or declined for want of any power or inability to Ordain because they are commanded in the rules of Ordination so to minister the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded one part whereof they knew to have been Ordination (z) 2 Tim. 2. 2. and howsoever the Bishops hands were alwayes on the parties head to be Ordained yet the other Presbyters there present were not excluded but laid their hands on also as well as he and though in Ordination they do not say Ordain Ministers yet that 's implyed as we have shewed before for it is not expresly said in the Ordination of a Bishop as appears in the Book Object 4. If none but Presbyters that preach have power to Ordain there will be packing that is none shall be ordered and admitted into Office by them unless they be of Presbyterian principals addicted totally unto that party for they will fift and winnow them as the Devil would have done the Apostles (a) Luk. 22. â—1 that whatsoever is in them shal be discovered if it be not purely putely Presbyteriall they will be shifted off by some device as in the Prelaters dayes their Chaplains had certain private marks to know a Puritan which if discovered in the Party to be Ordained there was no hope of his Admission they had some Shibboleth or other whereby they gathered quarum partium he was of and if he faultred in the answer he was as polluted put from the Priesthood as they were (b) Neh. 7. 64. and it s no new thing but descends unto them from the Scribes and Pharisees that Colledge of Presbyters that we read of that sat in Councill against our Saviour Christ (c) Luk. 22. 66. where none were suffered to be present but those that were engaged perfectly and of their gang nati natorum qui nascuntur ab illis (d) Acts 4. 5 6. Joh. 11. 47 48. And it came to passe on the morrow that their Rulers and Elders and Scribes and Annas the High Priest and Caiphas and John and Alexander and as many as were of the Kindred of the High Priest were gathered together at Jerusalem here was a pack indeed and accordingly the act was ordered a Vote passeth that they should preach no more (e) Act. 4. 18. and so in after times the Presbyters and Popes of Rome gave Holy Orders unto none but those that were engaged throughly unto their way and would preach any thing that was proposed to them by the Conclave and Colledge of Presbyters that sat at Rome as now they do and have a Meeting weekly de propagando fide whereby those monsterous Heresies of Purgatory praying for the Dead Masses Monasteries worshipping of Saints Transubstantiation Supererogation Penances and Pilgrimages and the like were hatched and communicated to the world these got and mingled that Cup of Fornication and then send it to their Mercenary Chaplins to be divided among the Nations as it is (f) Rev. 17. 2. and if it happened that God at any time revealed any thing to any body that was eccentrick unto this Design as he did to Berengarius Waldus and others in the world these Hornets presently so stung and wounded them that they were forced either to abjure or quit their Stations Now seeing God by a mighty hand hath freed us from this vermin should we again make nests for them to breed in and
guide that is taken up on the way meerly to shew the way and an Officer that hath the conduct of a Party committed to him for which he is accountable unto the general such guides are Ministers that if the company mistake or misapply their rules hee may reform them and reduce them before their errours be incurable such Over-seers were those Elders that Paul assembles at Miletus and instructs (y) Act. 20. 28 and then lastly he bids them salute them and imbrace them in some distinction and diversity from other Saints as the Souldiers when they have been guided and conducted well salute their Officer and Commander in Chief in a different manner from their fellow-Souldiers as the Greeks did Zenophon at their return from that dangerous Expedition against the Persians 8. We say the spirituall guiding or conduct of them we do not meddle with their Temporalls no more than Christ our Master would in the dividing of that Inheritance which was proposed and submitted to him (z) Luk. 12. â—â— 14. we leave this interposing in Affairs of State and meddling with Civil Interests unto the Popes of Rome and their political Incendiaries as for that distinction of in ordine ad spiritualia in relation and subordination unto their Souls good there is no question of the truth of it but onely of the extent and application for on doubt we ought to meddle with their bodies in ordine adspiritualia though the body be a carnall thing (a) 1 Cor. 6 15 Know ye not that your bodies are the members of Jesus Christ shall I then take the members of Christ and make them the members of an Harlot God forbid their money is a carnall thing yet if Simon Magus will imploy it to purchase power of conserring the Holy Ghost it shall be accursed to him (b) Act. 8. 18 19 20 21. so if the Churches state require it it may be layd down at the Apostles feet (c) Acts 4. 34 35. so Garments are carnall things yet in some cases he that hath two Coats may be ordered to impart unto him that hath none and he that hath meat let him do likewise (d) Luk. 3. 11. and so Beleevers send relief unto Judea and leave it to the Elders to distribute as it s said (e) Act. 11. 28 29 30. but under this pretence for to invade the Magistrates imployment is a confusion more fit for the Synagogue of Satan than the Church of God seeing the Word of God exacts obedience unto Civill Powers (f) Rom. 13. 1 2. 1 Pet. 2. 13 14. 1 Tim. 6. 1 2. and sharply censures all Rebellions and Insurrections 9. We say unto her happinesse the scope and end of all Administrations is the happinesse and welfare of the Church even God himself makes all ends subject and subordinate to this as the Prophet shews (g) Isa 43. 3 4. I gave Egypt for thy ransom Ethiopia and Sheba for thee two of the wealthiest Nations in the World yet casts them away upon the Church yea not only Countries and Nations but also people as there it follows since thou wast precious in my sight thou hast been honourable and I have loved thee therefore I will give men for thee and people for thy life and that disposition in God is nothing abated by length of time for all things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours and ye are Christs and Christ is Gods (h) 1 Cor. 3. 21. 22 23. God gives all to Christ and Christ unto his Church ask of me and I will give thee the Heathen for thine Inheritance and the uttermost ends of the earth for thy Possessions (i) Psal 2. 8. so God gives all the Kingdoms of the earth to Cyrus his Annointed and his Successors (k) Ezra 1. 2. and one of them gives all unto his Spouse (l) Est 9. 12 13 14. It is a rule with Politicians to pretend all for the publick good no body but sayes Suprema lex esto salus populi but Church Officers are they that act it really the Churches happinesse is that they level at in all they do and suffer (m) 2 Tim. 2. 10. Therefore I endure all things for the Elect sake that they may obtain the salvation which is in Christ Jesus with eternal glory and doth not do it grudgingly or with dejection and sorrow of heart but with rejoying (n) Col. 1. 24. Politicians cry up the peoples good the peoples interest till they are made their trustees and have the peoples power confided in their hands and then they tell them they cannot make them happy unlesse they may have leave to ruine those that undermine them and oppose them as Tiberius was nothing but Romes great Servant but could not serve her as he would untill he had destroyed the best and most deserving of his blood and the noblest and stourest Senators but Gods Ministers are carefull to guide the Church unto her happinesse though with much unhappinesse in this World unto themselves that whatsoever power and authority they have they have it for the Church not for themselves as the Apostle doth professe (o) 2 Cor. 10. 8. 2 Cor. 13. 10. according to the power which God hath given me for edâ—fication and not for your destruction those that imploy their power to silence to restrain the preaching of the Gospell to butcher and oppresse the conscientious people of their Jurisdiction and Dominions shall be in due time called to a severe account as Heathen Rome already hath been and Papall Rome shall one day be 10. We say unto her everlasting happinesse these guides and convoy is not to leave her in any danger but to attend her to her long home (p) Eph. 4. 13. till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ when there are no more Rocks nor Robbers neither sins nor sinners to afflict and undermine he when there is no Lions or Bears to rend and tear her nor sleight of men and cunning Craftiness whereby they lie in wait for to deceive as the Apostle speaks (q) Eph. 4. 14. when there are no grievous Wolues to enter in among them not sparing the Flock nor of their own selvos men arise speaking perverse things to draw Disciples after them (r) Act. 20. 29 30. they may be sent away this guard and centry is to continue so long as Christ her Husband is absent and at a distance from her yet in his powerful protection with her and that is alwayes even unto the end of the world (s) Mat. 28. 20 when there shall be an end of all things there shall be an end of this when God shall wipe away all tears from their eyes and there shall be no more
the same spirit to another faith by the same spirit (x) 1 Cor. 12. 8 9 10. to al some to none all yet all must be acknowledged Governours though it seems there was but here and there one that both ruled well and also laboured in the Word and Doctrine (y) 1 Tim. 5. 17. yet none of them could be excluded and indeed in all Societies and Corporations a few will serve to guide the action to be the eyes and tongues the leaders and directers of Affaires all met in that great Synod that is described by the Evangelist (z) Act. 15. 7. 13. but none speak to the point in question but James and Peter it s a good gift of God for to know when for to hold his peace In a great Assembly of the Greeks one never spake and being asked why he did not told them because he desired it may be known that in Greece some knew how to be silent It s more than manifest by the experience of above three hundred years that the influence of his Civill Power is not essentiall unto this jurisdiction and employment and were our Governours as far off Christ as they were wee should not doubt but to do well without them but seeing God in his infinite mercy hath been pleased to Circumcise and Christianise the Civill Sword wee hold it manners and our duty rather to stay and wait till they can be at leisure than for to go without them being well assured that their company will bee exceeding usefull to us and that they in time will be perswaded and believe that they ought to bee nursing fathers and nursing mothers unto Sion as the Prophet long since hath ingaged they shall (a) Isa 49. 23. when they shall see that only those Nations thrive and flourish that entertain Christ in all his Offices and consider how greatly God hath pleased now of late to own and honour all his Ordinances in this Land and to blast and shatter all those insurrections and endeavours that have undermined and opposed Jesus Christ and be well assured that these two Powers will do support one another and in case ours should be excentrick they know their Sword is much the longer and the sharper it was proposed to the Hollanders to bee all one with us that Joan should be as good as my Lady but they would not entertain the proposition because we would soon become the Husband they the Wife as Henry the seventh said when the Match with Scotland was proposed that England was like to be the giver because more puissant Why shold a Christian Magistrate be loath to own his own denomination in the Word of God (b) Rom. 13. 4. for he is the Minister of God to thee for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Gods Deacon a church-Church-Officer God doth assure us that he is not the Author of Confusion (c) 1 Cor. 14. 33. yet hath he twisted Church and State together and mingled interests that it is not easie to unravel them the Priests and Levites and the Judge must be enquired and consulted with (d) Deut. 17. 8 and when David would bring up the Ark of God into his place he consulted with the Captains of thousands and hundreds and with every Leader to send abroad unto their Brethren every where with them to the Priests and Levites which are in their Cities and Suburbs that they might gather themselves unto them to bring again the Ark of our God unto us (e) 1 Cor. 13. 1 2 3. and till this Harmony can be accomplished we are content to hang our Harps upon the Willows and sit still to distinguish and dispute our selves into a little rest and quiet that we may attend and act with more authority and animosity when wee shall see and hear that blessed time to be approaching though we believe their absence doth not utterly absolve us and acquit us as in the next and only remaining Chapter we are afraid it will appear CHAP. IV. Shewing upon what account we think our selves obliged unto the Discipline as well as Doctrine of Jesus Christ WEE have shewed that we are not eager and inordinate in an ambition after meddling and interposing in affairs that wee could bee well enough content to be at ease that wee are aware and do consider what it is that hath been hitherto forbidden and denyed and surely could our ease be innocent and our secession be secure and free from guilt we should not hastily be courted out of it but duty we beleeve solicites us and makes our quiet and retirednesse uneasie to us disturbs our rest and marrs the Musick of our peaceable enjoyments we find that man is born to trouble (a) Job 5. 7. and know not where Gods Ministers have been exempted from the common lot Be pleased therefore wee beseech you to give us leave to set down those inducements that wee have to think our selves obliged unto Discipline as well as Doctrine and when we have done that if we be not willing to be quite account us troublesome Argu. 1. What was allowed in the Mosaicall administration cannot bee well refused in the Evangelical for the Church of God is still upon improvement the second edition is always more corrected and enlarged natura incipit ab imperfectioribus what a rude lump was all the World at first yet formed afterward into a comly peece how little knew the first beginners in the Worship and Wayes of God (b) Gen. 4. 26. for what we render to call upon the name of the Lord the Jews to this day do translate to fâ—ll from God as Maymonides their most learned Rabbin doth observe and though Israel be truely said to bee Gods Sons even the Eldest and First-born as he is called (c) Exod. 4. 22. yet he was first young and under Guardians as the Apostle plainly shews (d) Gal. 4. 1 2. Now what is granted to a little Child is not to be refused to one grown what privilege and power is allowed unto a School-Boy is not to be denied him when married and at mans estate as the Apostle plainly speaks (e) Gal. 3. 24 25. The Law was our School-master to bring us unto Christ that we might be justified by faith but after that faith is come we are no longer under a School-master What power therefore was exercised in and by the Jewish Church ought to be in and exercised by the Christian as being now a great deal older and riper than it was then so Moses was faithfull indeed in all the House of God and accordingly was trusted very much by God yet but a Servant (f) Heb. 3. 5 6. but Christ was faithfull as a Son now there is no reason that we should deny that power unto a Son which was granted formerly unto a Servant But in the Mosaicall Administration there was allowed Discipline as well as Doctrine he ordered Offices and Garbes by Gods direction was so exact
Sam. 3. 4 5 6 7 8. but he runs unto Eli thought it had been he so God sends a Prophet unto Jeroboam bids him come away not accept of any entertainment that should be offered him upon this ground he doth refuse the Kings (h) 1 King 13. 8 9. but another Prophet comes unto him and pretends a Message from an Angel for his going back (i) v. 18 19. the young Prophet obayes the old Prophet and believed the latter order did supercede the former yet for this his weaknes mistake for this credulity inability for to distinguish calls orders a Lion meets with him in his return and kills him (k) v. 24. therefore in those times there were not only Prophets but Prophets Sonnes that had distinct and proper education that dwell together in one place (l) 2 King 2. 3. 5. and had one over them for to instruct and guide them in the knowledge and cariage of those great affairs (m) 1 Sam. 19. 20. that as the Priests Sons had their Fathers and Brothers to instruct and bring them up in the knowledge of what they were to be imployed in when they were men so the Prophets had Fathers also designed and appointed unto them (n) 1 Sam. 10. 12. by whom they were directed and instructed how to understand and answer those celestiall influences which shews that holiness and sanctifying grace was not enough So much more now when there is more required from those Servants and attendants and lesse bestowed for in the Apostles times there was not only required sanctifying grace but also many other qualifications and endowments to inable godly men for Offices and publick administrations as the Apostle shews at large (o) 1 Tim. 3. 1 2 3 4 5 6 7. Tit. 1. 6 7 8 9. which if godlinesse had bin enough might have all bin spared nam frustrâ fit per plura quod fieri potest per panciora as he said when they were debating an Embassadors instructions mitte prudentem nihil dicito so Paul might have said see they be godly men and care for nothing else The Apostles were not only holy godly men but had also their breeding and education under Jesus Christ for some years yea had been used accustomed unto the work yet when they were to go alone to encounter with the great and common enemy they are commanded to tarry at Jerusalem until they were endued with power from on high (p) Luk. 24. 4. 6. Set apart that is examined and tried by men inabled and appointed thereunto for they are not to be the Judges of their own abilities for all are partiall to themselves and apt to think their own Geese Swans Ante omnia videndum ne suprà vires quid aggrediamur quia ferè plus nobis videmur posse quà m possumus (q) Judg. 9. 28. 29. who is Shechem that we should serve him and would this people were under my hand then would I remove Abimelech yet he found it not so easie when he came to act it every body can rule a shrew but he that hath her its fit mens forces should be considered before they be intrusted with great adventures when David offered himself to go against Goliath Saul takes a good account of him upon what grounds he durst adventure upon such a duel and puts him not on till he had given satisfaction (r) 1 Sam. 17. 33 34 35 36. the very Deacons must be proved before they be admitted Officers (s) 1 Tim. 3. 10 much more the Ministers Timothy was dedicated and devoted to the work of God by education under a godly Grandmother and Mother (t) 2 Tim. 2. 1. 5. and by prophecy (u) 1 Tim. 1. 18. and by the hand of Paul (w) 2 Tim. 1. 6 yet all this would not serve but he must have hands imposed by the Presbytery (x) 1 Tim 4. 14. and accordingly he was to charge others that they should teach no other Doctrine (y) 1 Tim. 1. 3. nor lay hands on no man suddenly (z) 1 Tim. 5. 22. and Titus was left in Creet for the same reason (a) Tit. 1. 5. both of them being able and confiding persons of whose fidelity and skill the Apostle had had much experience as he speaks of Timothy (b) Phil. 2. 22. 7. To attend God sayes he is a great King (c) Mal. 1. 14 and must be waited on accordingly as Solomon that great King was (d) 1 King 10. 5. never did God appear without a great train and retinue (e) Isa 6. 1 2 3 4. Dan. 7. 9 10. his Ministers must be attendants on him not come and go when they see cause but fixed and annexed to their Office as the Apostle speaks (f) Rom. 12. 7. God will not have his work done by any body that can do it but by those that are designed and appointed as that man called his own Servants to distribute and give his goods unto (g) Mat. 25. 14 and they must not be out of the way when they are called but attend continually as the Apostle speaks (h) Rom. 13. 6. cannot depute and substitute another in their stead as the Keepers of the Great Seale at every sealing must be present so the Officers and Priests of God were to attend and if a Stranger offered to come neere though in good will he was to be put to death (i) Num. 1. 51. and if they were more slack and negligent in putting this severe decree and rule in execution God did it for them as in the case of Vzzah (k) 2 Sam. 6 6 7. not that God intended they should be drudges and harass out themselves till they were spiritlesse and fit for nothing for we see he succoured and relieved Moses when he did complain (l) Num. 11. 16 17. according to the good advice that Jethro his Father in law had given to him (m) Exod. 18. 19 20. and though the Priests were to attend and wait upon the service in their courses as Solomon by Davids direction had appointed (n) 2 Chron. 8 14. and Zacharias doth accordingly attend (o) Luk. 1. 8 9 yet there were four and twenty courses (p) 1 Chron. 24. 18. so that it came unto their lot to attend but one moneth in two years and therefore Paul enjoyneth Timothy to give himself wholly up to that attendance (q) 1 Tim. 4. 13 15. and as now the case is with Ministers those that are to wait upon the holy things of God all is too little so much work to be done so few to do it so many lets within us and without us so few encouragements that we may well say with the Apostle (r) 2 Cor. 2. 16 who is sufficient for it though he do nothing else 8. And act the Church without her Officers is like the hulk and body of a Ship without her
Tackle Marriners and Sea-men and cannot move nor act no more then that can The Church in Christs time was pretty wel equipped and accomodated could move and saile within view of the Shore and so were ordered to do (Å¿.) Mat. 10. 5. Go not into the way of the Gentiles and into any City of the Samaritans enter ye not they were not fit for bustles and encounters yet and therefore when their Pilot was departing and going from them he bids them tarry at Jerusalem till he provided them a better and a fitter equipage (t) Luk. 24. 49 one sayes a Ship is avis lignea a wooden Bird and a Bird we know cannot flye swiftly except her wings and feathers be dry and smooth God therefore that he might inable the Church his Arke or wooden Bird to fly the better and encounter difficulties sends down according to his promise wind and fire both for to dry her moystened and ruffled feathers and beare her up above the scornes and calumnies of popular and vulgar breath (u) Act. 2. 2 3 4. And suddenly there came from heaven a sound as of a rushing mighty wind and it filled all the house where they were sitting and there appeared unto them cloven tongues like as of fire and it sat upon each of them and they were all filled with the holy Ghost and began to speak with other tongues as the spirit gave them utterance Fire is the most active element and therefore was predominant in this accommodation to shew that Ministers ought to be active are often in the Scripture called Angels (w) Rev. 1. 20. the seven stars are the Angels of the seven Churches and we know what 's said of them (x) Psal 104. 4 who maketh his Angels spirits and his Ministers a flaming fire its true God is to be attended with more then are to be imployed (y) Psal 68. 17 18. the charets of God are twenty thousand even thousands of angels so (z) Dan. 7. 10. ten thousand times ten thousand stood before him yet all of them are to be Agents able and apt to act what shall be ordered and appointed to them so that if he say unto one go he goes to another come and he comes and to his servant do this and he doeth it (a) Luk. 7. 8. They say the Russian Emperour when any solemn entertainment is to be made hath many Citizens mechanick persons arrayed and set out to stand as Mutes in the solemnitie and looke on but God will have all his servants and attendants to be vowells will have no blemishes that disable unto action will have no Idolls in the Church his holy Temple that have mouthes and speak not eyes and see not they have hands and handle not feet have they and walk not as the Psalmist speaks (b) Psa 115. 5 6 7. and therefore that is especially put in that he be apt to teach (c) 1 Tim. 3. 2. and an unfitnes here begets a nullity as it doth in a knife that is not apt to cut in an instrument that is not apt to sound as Aristotle sayes perforatus calix non est mutilus sed nullus an hole in an earthen vessell destroyes not onely the beauty but the being of it 9. In holy things that is the things of God such as the Temple and Altar were among the Jewes (d) 1 Cor. 9. 13 and such as the word Prayer Sacramntâ—s and Censures are among the Christians for as there were Guides and Overseers in the Temple to attend and order at Administrations the stranger that came nigh was to be put to death (e) Num. 3. 38 so in the Gospell Administrations some must be specially provided and devoâ—ed unto these attendances and administrations the Church of God is compared unto and called the house of God (f) 1 Tim. 3. 15. as therefore in a settled well-ordered house there alwayes is and must be some body to oversee and act in all domestick administrations so in the Church the Apostle makes the parralel (g) 1 Tim. 3. 4 5. One that ruleth well his owne house having his children in subjection with all gravity for if a man know not how to rule his own house how shall he take cart of the Church of God The Ministers of the Gospel are and ought to be Masters of the Assemblies as the wise man speaks (h) Eccl. 12. 11. that the meeting may not be confused and the more part know not wherefore they come together as it is said of that confused company f for though the Scriptures (i) Act. 19. 32 be the Word of God and able to make us wise unto salvation as the Apostle speaks (k) 2 Tim. 3. 15. yet without a guide all cannot understand them (l) Act. 8. 30. 31. there is eternal life involved and bound up in that Book but they must be searched before that can be found (m) Joh. 5. 39. they must be opened and divided by a Work-man (n) 2. Tim. 2. 15. that every Son and Servant in the house may have his portion and allowance in convenient time (o) Luk. 12. 42 that there be no plaistering and daubing over with untempered morter as the Prophets speaks (p) Ezek. 13. 10 11 12 13 14 15. that is because with lies they make the hearts of the righteous sad whom the Lord hath not made sad and strengthened the hands of the wicked that he should not return from his wicked way by promising him life (q) Vers 22. So for the Sacraments Gods Great Seales as Circumcision is expresly called (r) Rom. 4. 11. and by a reall and just proportion the other may be that they be not set unto a Blank or to a Patent that is not warrantable and authentick and therefore may be confided in the hands of such as God hath ordered and autberized to be keepers of them (s) Mat. â—8 19 20. 1 Cor. 11 23. and so for Prayer another great part of ministeriall office (t) Acts 6. 4. that it be offered up to God by one that is an Advocate in Office in the stead of Christ (u) 2 Cor. 5. 20 Gods mouth unto the people as the Prophet is expresly called (w) Jer. 15. 9. and thâ— People likewise unto God as Moses is expresly said to be (x) Deut. 5. 27 Exod. 19. 8 9. not that we think a private godly Christian may not pray no we acknowledge that he may and must (y) 1 Thess 5. 17. but we thinke there is a Publique Service or Sacrifice of Prayer that must not be offered up without an Officer (z) Jam. 5. 14 15. representing Jesus Christ who is our onely effectual authentick Advocate and Intercessor to his Heavenly Father (a) Heb. 7. 25. For as the Judges of the Courts at Westminster will not have ignorant unskilfull persons plead before them because the Termes aâ—e short and Causes many So God loves