speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
yet here was a seed for more Churches and more Ministers At the first plantation of Churches Ordination may bee wanting without making void the Ministery because Ordination cannot be had but in constituted Churches the want of Ordination doth make a Minister no Minister 3. Touching the Church of Rome I answer as a learned country man of mine answered nere 70. yeares agoe Although it was a Church miserably corrupted and defaced yâ—…t it was even then a Church wherein he professeth to follow Luther Oec lampadius Zuinglius Bucerus Calvin Musculus Bullinger and the generall sence of the Protestant writers See the Smetonii respons ad Hamilton Apostat pag. 6. If there was not a true Church when Popery and Antichristianisme had most universally spred it self why is it said that Antichrist sitteth in the Temple of God 2. Thes 2. 4 And if God had not a people in Babylon why is it said Come out of her my people Rev. 18. 4 And if there were not all that time even before the Reformation true Ministers of Christ why are the two witnesses said to Prophesie 1260. dayes compting dayes for years in sackcloath Rev 11. 3. 5. Sure the time of the witnesses their Prophesying in sackcloath where ever we fix the beginning and ending of it which is contraverted it doth certainly comprehend those ages before the Reformation as a part of this time Therefore Christ had his Witnesses and Ministers all that while Protestants as well as Papists hold the perpetuity of the true Church and Ministery though not ever visible or alike pure And otherwise how shall we understand Christs owne word Mat 28. 20. Loe I am with you alway even unto the end of the world 4. Wherefore I conclude that those who were ordained in the Church of Rome before the Reformation in so far as they were ordained in the name of Christ by these who had been themselves ordained Presbyters as well as Bishops and authorized to preach the Gospel and administer the Sacraments this far they were true and lawfull Ministers truely and lawfully ordained But in so farre as they were ordained according to the Popish statutes and Canons for teaching and maintaining the traditions of the Church of Rome and for offering up the body of Christ in the Masse in this consideration their calling and Ordination was impure and unlawfull like pure water flowing out of a clean fountain which contracts impurity from a filthie channel it runs through See Synops Pur Theol Disp. 42. Thes 48. and diverse others who might be cited to this purpose CHAP. V. Whether these Prophets and Prophesyings in the primitive Church 1 Cor. 14. and 1 Cor. 12. 28. Ephes 4. 11. were extraordinarie and so not to continue Or whether they are presidents for the Preaching or Prophesying of such as are neither ordained Ministers nor probationers for the Ministery THere are three opinions concerning these Prophets mentioned by the Apostle 1. That they had neither extraordinary and immediate inspirations of the Spirit nor yet were ordinary Ministers called to the office of Teaching but Church-members out of office having good gifts of opening and interpreting the Scriptures for the edification instructioun and comfort of the Church and hence is the warrant taken for the preaching or prophesying of such Church-members as are well gifted being neither Ministers nor intending the Ministery Neither doe the Independents onely but Socintans and Arminians also cry up that libertas prophetandi 2. That these Prophets were Church officers and no more but ordinary Teachers or Interpreters of Scripture in the Church without excluding the sons of the Prophets or Probationers from their Assembly and from exercising their gifts in preaching upon occasion and fortryall of their gifts or of the grouth and encreas thereof yet I remember no place in the new Testament where ordinary Pastors are said to prophesie except Revel 11. 3. where notwithstanding prophesie is ascribed unto them in no other sence than the working of miracles vers 6. Those have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turne them into blood and to smite the earth with all plagues as often as they will All which prophesying and miracles is spoken by way of allusion to Moses and Elias 3. That they were extraordinary Prophets immediatly and extraordinarly inspyred by the holy Ghost and that they are to be reckoned among these other administrations which were notto continue or be ordinary in the Church Synop pur theol disp 42. thes 22. Martyr loc com class 4. cap. 1. Aretius probl theol loc 62. Calvin Instit. lib 4. cap. 3 § 4. Diodati on 1 Cor. 14. 1. the late English Anotations on 1 Cor. 12. 28. Mr. Baine on Ephes 4. 11. together with two learned country men of mine Mr. David Dikson on 1 Cor 14. 31. and Mr Rutherfurd on his peaceable plea câ—…p 16. Apostles Evange ists Workers of miracles I know many Protestant writers of very good note are of the second opinion But with all due respect unto them I hold the third opinion with Gerhard loc com Tom 6. pag 72. and diverse others the reasons which move me are these 1. The Apostle distinguisheth the Prophets from the Pastors and Teachers 1 Cor 12. 28 29. Ephes 4. 11. The Prophets are enumerate among the publike Ministers which Christ hath given to the Church Yet distinct from the ordinary Pastors and Teachers 2. They are not onely distinguished from Pastors and Teachers but seem also to be set before them yea before the Evangelists Ephes 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers or as the Syriak readeth and some Pastors and some Teachers so distinguisheth Pastors from Teachers as Mr. Bayne also doth understanding here five degrees of those who labour in the Word and Doctrine the first three extraordinary the last two ordinary I know 't is not alwayes preferred in honour and dignity which is first mentioned Yet I think our dissenting Brethren would not think it fit nor suteable to enumerate their gifted and pro. phesying members next to the Apostles and before Pastors much lesse Evangelists neither do I ground my argument simply and meerly upon the enumeration but upon such an enumeration as is noted with first second third 1 Cor 12. 28. And God hath set some in the Church first Apostles secondly Prophets thirdlie Teachers where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles which I thinke the prophesyiâ—…g Bâ—…ethren of this age doe not look for Chrysostome de divers nov Test locis serm 50. proves the chief dignity of Apostleship from these words First Apostles Is it not as good an argument to prove the next dignitie to belong to prophesie from these words Secondarilie Prophets 'T is true helps are mentioned before governments in that same Text. But the Apostle hath left oâ—… his numericall order before
for it then any of us now are or if hee had been in Calvins stead I make no question he had done in this businesse as Calvin did So that we ought to impute it rather to their times and places in which they lived then to the difference of their Spirits that Luthers zeal was wholly spent upon the doctrine of Free grace Calvins zeal did also extendit self to Discipline about which Luther was unwilling to make any busines at all But for further satisfaction to truly tender consciences and that they may not fear we are leading them back again to Egypt I desire that these particular differences between the Prelaticall Conformity and the Presbyteriall uniformity according to the Covenant may be well observed First they did after the Heathenish and Popish maner affectat ceremonies and a Pompous externall splendor and spectability and made the Kingdome of God come with observation We desire to retain only the ancient Apostolicall simplicity and singlenesse and we conceive the fewer ceremonies the better knowing that the minds of people are thereby inveagled and distracted from the spirituall and inward duties 2. Much of the Prelaticall Conformity consisted in such things as were in themselves in their own nature unlawful and contrary to the word Shew us the like in any part of our uniformity then let that thing never more be heard of Uniformity in any thing which is unlawfull is a great aggravation of the sin 3 They conformed to the Papists we to the example of the best reformed Churches which differeth al 's much frâ—…m their way as she that is dressed like other honest women distereth from her that is dressed like a whore 4. The Prelatical conformity was for the most part made up of sacred ceremonies which had been grossely and notoriously abused either to Idolatry or Superstition and therefore being things of no necessary use ought not to have been continued but abolished as the brazen serpent was by Hezekiah But in our uniformity now excepted against I know no such thing and I am confident no man can give instance of any such thing in it as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use and hath been notoriously abused to idolatry or superstition if any such thing can be found I shall confesse it ought not to be continued 5. They imposed upon others and practised themselves ceremonies acknowledged by themselves to be in their own nature meerly indifferent but looked upon by many thousands of godly people as unlawfull and contrary to the word to the great scandall and offence of their brethren Our principle is that things indifferent ought not to be practised with the scandall and offence of the godly 6. Their way was destructive to true Christian Liberty both of Conscience and practise compelling the practise and conscience it self by the meer will and authority of the Law-makers Obedite praepositis was the great argument with them to satisfie consciences Sic volo sic jubeo sit pro ratione voluntas We say that no Canons nor constitutions of the Church can bind the conscience nisi per propter verbum Dei i.e. except in so far as they are grounded upon and warrantable by the word of God at least by consequence and by the Generall rules thereof And that Canons concerning things indifferent bind not extra casum scandali contemptus i e. when they may be omitted without giving scandall or shewing any contempt of the Ecclesiasticall authority 7. The Prelaticall ordinances were after the commandements and Doctrines of men as the Apostle speaks Col 2 22. compare Mat 15. 9. But in vain do they worship me teaching for doctrines the commandements of men Where doctrines may fitly expresse the nature of significant mysterious ceremonies such as was the Pharisaicall washing of hands cups tables c. to teach and signifie holines all sacred significant ceremonies of mans devysing we condemne as an addition to the word of God which is forbidden no lesse then a diminution from it Let many of those who object against our uniformity examine whether their own way hath not somewhat in it which is a sacred significant ceremony of humane invention and without the word for instance the anointing of the sick in these dayes when the miracle is ceased the Church Covenant c. For our part except it be a circumstance such as belongeth to the decency and order which ought to appear in all humane societies and actions whether civill or sacred we hold that the Church hath not power to determine or enjoyne any thing belonging to Religion And even of these circumstances we say that although they be so numerous and so various that all circumstances belonging to all times and places could not be particularly determined in Scripture yet the Church ought to order them so and hath no power to order them otherwise then as may best agree with the generall rules of the Word Now setting aside the circumstantials there is not any substantiall part of the uniformity according to the Covenant which is not either expresly grounded upon the word of God or by necessary consequence drawn from it and so no commandement of men but of God Other differences I might adde but these may abundantly suffice to shew that the Prelaticall conformity and the Presbyterian uniformity are no lesse contrary one to another then darknes and light black and white bitter and sweet bad and good And now having thus cleared the true nature and notion of Uniformity that it s altogether another thing from that which its opposers apprehend it to be the work of arguing for it may be the shorter and easier M â— Dell in his discourse against uniformity argueth against it both from nature and from Scripture I confesse if one will transire de genere in genus as he doth its easie to find a disconformity between one thing and another either in the works of Creation or in the things recorded in Scripture But if one will look after uniformity in uno eodem genere in one and the same kind of things which is the uniformity we plead for then both nature Scripture giveth us presidents not against uniformity but for it It is a maxime in naturall Philosophy that motus Coeliest semper uniformis velocitate the Heavens do not move sometime more slowly sometime more swiftly but ever uniformly God himself tels us of the sweet influences of Pleiades of the bands of Orion of the bringing foorth of Mazaroth in his season and of the other ordinances of Heaven which all the power on earth cannot alter nor put out of course Iob 38 31 32 33. of the sea which is shut up within the decreed place within the doors and barres which it cannot passe vers 10 11. And generally all the great works which God doeth there discourse of each of them in its own kinde is uniforme to it self So likewise
A TREATISE OF Miscellany Questions WHEREIN Many usefull Questions and Cases of Conscience are discussed and resolved For the satisfaction of those who desire nothing more then to search for and finde out precious Truths in the Controversies of these Times By Mr. GEORGE GILLESPIE late Minister at EDINBURGH Published by Mr. PATRIK GILLESPIE Minister at GLASGOVV EDINBURGH Printed by GEDEON LITHGOVV Printer to the University of EDINBURGH For GEORGE SVVINTOUN and are to be sold at his Shop at the Kirk style at the signe of the Angel 1649. The Publisher to the Reader IT hath been a grand designe of the Devil and Instruments acted by him with much controversie to darken the light in the very breaking up of this present Reformation and to hide the precious Truth that the simple should not finde it such pure malice doth he carry against the high way of the Lord and so afraid he is that the Way-faring men shall not erre therein but they know not the Counsel of the Lord nor the thoughts of his heart who is about to clear the Truth by the manifold Errours which have risen in these late Times to work His peoples hearts to a deep detestation of Errour as well as ungodlines and to declare his Truth to be proofe of all the controversie that can be moved against it when every Work shall be tried by the fire There must be Heresies for making manifest who are approved and what is precious and praise-worthy Truth but at the Evening time it shall be light and the Lord shall make Truth shine the more brightly that it hath been for a time darkned and born down this cloudie Morning shal end in a clear day This litle treatise doth help to blow away and dispell the mists of Errour and clear many questioned Truths beside some points which are practically handled therein If God had been pleased to lengthen the Author his life for longer serving his Generation I am confident it would have come abroad better polished if he had compleated it and there survayed the whole Work when set together But although this peece be unperfect yet having the Authors leave I have adventured to make it Publick without any addition or alteration the christian Reader will correct the Errata and look upon it as it is his opus posthumū whom God made very serviceable in his work in a very short time I shall only wish that it may prove as useful and acceptable to the Iudicious and godly as other peeces which came from his Pen. I am Thy Servant PAT GILLESPIE The Contents CAP. I. THat the Ministery is a perpetuall Ordinance in the Church and that Ministers are to be received as the Ambassadours of Christ now as well as in the Primitive times pag. 1. An Erastian lately published the Negative which also the Sect of the Seekers hold pag. 1. The Affirmative is proven from Scripture by eight Arguments pag. 2. 3. Three Objections answered pag. 4 5 6. How Believers are an holy Priest-hood Ibid Its proved against that Erastian that the ordinary Ministry have an Embassy from Christ as well as the Apostles had pag. 7. CAP. II. Of the Election of Pastors with the Congregations consent pag. 8. The question is stated ibid. The Affirmative is proven from Scripture by three Arguments pag. 9 10 11 12. 13. 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14 23. is exponed ibid. It s proven also from Antiquity pag. 16 17. It s also the judgement of sound Protestant Churches and writters pag. 18 19 20 21. It s confirmed by five reasons pag. 21. 22. The confession of Adversaries proves it pag. 23. Seven Objections answered pag. 24. 25. 26. 27. 28. 29. 30. 31. How we differ from the Independents in this point pag. 24. 25. What is due to the People and what to the Magistrat and what to the Eldership in this point ibid. The Elderships votes and the Peoples consent or dissent are free and there needs not be given a reason for them pag 26. 27 A Schismaticall Church hath not just right to the Liberty of a sound Church pag. 28. How the Congregation is to judge if a man be qualified and fit for the Ministry pag. 29. Incommodities may be on both hands but fewer on this pag. 28. 30. CAP. III. Whether Ordination bee Essentiall to the Calling of a Minister pag. 32. Four Distinctions are premised for the right stating of the Question pag. 33. 34. 35. The Affirmative is asserted and confirmed by ten Arguments from Nature and Scripture to the end There should be as much order in the Church as in any politick Republick pag 35. 36. That place Rom 10. 15. exponed and the Socinian exceptions discussed pag. 37 38. 39. 40 41. 42. 43. How the Office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to ordinary Pastors pag. 38 39. How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an office and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ pag. 40. What a Mission Expectants and Probationers have pag. 43. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church officers cleared pag. 43 44. 45. Ordination of Ministers was a Catecheticall head in the Primitive times pag. 47. The diverse names the Ministers of the Gospell gets in Scripture pag. 51. The place 2 Tim 2. 2. opened up pag. 52. 53. What lawfull ordination contributes for the Peoples good pag. 54. CAP. IV. Objections against the necessity of Ordination answered pag. 55. How the Peoples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is consistent with the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both necessary pag. 57. How Election and Ordination differ pag. 58. The Prophets mentioned 1 Cor 14. 26. were extraordinarly inspyred and so no ordinary rule pag. 59. How the Ordination of our Reformers by the Church of Rome is lawfull and how not pag 61 62. 63 These who reject their Ordination must all unchurch themselves and turn Seekers pag. 62. VVhat may be done in extraordinary cases and what must be done in ordinary in a constitured Church pag. 63. VVhen the Church of Rome was most corrupt there was alwayes a true Church in it CAP. V. Whether these Prophets and prophesyings in the Primitive Church 1 Cor 14. and 1 Cor. 12. 18. Eph 4. 11. were extraordinary and so not to continue Or whether they are Presidents for the preaching and prophesying of such as are neither ordained Ministers nor Probationers for the Ministry pag 64. There are three opinions concerning these Prophets the last whereof is that they were extraordinary Prophets which is holden for true and proven by 13. Reasons pag. 65. ad 75. Prophets in the Apostles enumeration are preferred to Pastors and Teachers yea to evangelists pag. 66. The difference between Prophets and Pastors and Teachers is set down pag. 68. 69. Three senses only of the word Propbesying in the new Testament pag 70. 71 Prophesie is distinct both from the word of knowledge and the word of wisedome pag. 71. In the Prophet there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Ministers is by the consent of the Church The Belgick confession saith we beleeve that the Ministers Seniors and Deacons ought to be called to these their functions and by the lawfull Election of the Church to bee advanced into these rooms see both in the harmony of Confessions Secl 11. the French discipline we shall see afterwards The tenent of Protestants which Bell de Cler cap. 2. undertaketh to confute is this ut sine populi consensu suffragio nemo legittime electus aut vocatus ad Episcopatum habeatur And though our writers disclame many things which he imputeth unto them yet I finde not this disclamed by any of them who write against him It is plainly maintained by Luther lib. de Potest Papae Calv in Acts 6. 3. Beza confess cap. 5. art 35. Musculus in loc com Zanchius in 4. praecept Iunius animad in Bell Contro 5 lib. 1. cap 7. Cartwright on Acts 14. 23. Osiander hist Eccles cent 4 lib. 3. cap. 38. Gualther on Acts 6 Stutonius Fazius in 1 Tim. 5. 22. Morney de Eccles cap. 11. Balduin de instit Ministrorum cap. 6. Bruchmand Systhem tom 2. pag 885. 886. Walaeus de vocatione pastorum in loc com pag 474. Bullinger decad 5. Ser. 3. pag. 300. Smectymnus pag. 33. 34. Whittaker in his manuscript de Clericis which was never printed ascribeth election to the people So Festus Homius Speginen controv Belgick Art 31. And many others whose testimonies wee can produce if need be let five onely speak for the rest Calvin in one of his Epistles though writing against the itching eares and groundlesse conceits of some people yet asserteth this for a certaine truth Sane oportet Ministrum a populo approbatum esse antequam iâ—… Ministerii possessionem mittatur quod si quis seipsum intrudit aliâ viâ ubi in Ecclesia ordo jam constitutus est legittima vocatione destituitur see the book of Spiles pag 482. Edit Genev 1617. Gerhard tom 6. pag 95. Vt Ecclesiâ consentiente Pastores vocentur neve quis invitae Ecclesiae obtrudatur habet expressa in Scripturis testimonia perpetuâ Ecclesiae primitivae praxi comprobatum est Zanchius in 4. praecept col 81. saith est igitur manifestum nunquam Apostolos quempiam ad Ministerium eâ—…egisse ordinasse suâ tantum authoritate sed semper id solitos facere consentiente approbante Ecclesiâ and col 782. servatur haec eadem consuetudo etiamnum in mult is Ecclesiis reformatis and Col 783. Eligere Pastores sine plebis consensu primum non est Apostolicum neque legittimum eoque talis Minister legittimus non fuerit Minister deinde pugnat cum libertate Ecclesiae eoque adimitur ei quod Christus donavit quantum autem est hoc crimen Tertio non conducit Pastori quia nunquam bonâ conscientiâ poterit suo fungi officio neque etiam conducit Ecclesiae quia libenter non audiet neque etiam amabit eum qui sibi non consentienti obtrusus est Danaeus in 1 Tim. 5. 22. quemadmodum totius Ecclesiae Pastor est futurus ita ab omnibus debet approbari nè quisquam gregi invito Pastor obtrudatur And after he hath cleared the whole matter at length hee concludeth Ex his autem omnibus apparet quam nulla sit vel non legittima eorum dei Ministrorum vel Ecclesiae Pastorum vocatio qui solius regis vel reginae vel patroni vel Episcopi Archi Episcopi authoritate diplomate bullis jussu judicio fiunt vel eliguntur id quod dolendum est adhuc fieri in iis Ecclesiis quae tamen purum Dei verbum habent sequuntur velutâ—… in mediâ angliâ The professors of Leyden in Synops pur theol disp 42. Thes. 32. Ius pastores eligendi est penes Ecclesiam ac proinde plebi commune cum presbyteris jus eos ordinandi soli Presbyterio est proprium I must not forget to mention the order of the Church of Scotland the first book of Discipline in the fourth head saith This liberty with all care must be reserved to every severall Kirk to have their votes and suffrages in election of their Ministers The second book of Discipline cap. 3. saith In the order of Election it is to be eschewed that any person be intruded in any offices of the Kirk contrarie to the will of the Congregation to which they are appointed or without the voice of the Eldership The Generall Assemblie at Edinburgh in Decemb 1562. Sess 3. Made this Ast that inhibition shall be made to all and sundry persons now serving in the Ministery that have not been presented be the people or a part thereof to the superintendent The Generall Assemblie at Edinburgh May 1586. Sess. 5. requireth the consent of the whole Parish to a Ministers Election the wordsare these Anent the doubt moved if it be lawfull to any towne or city where there is an Vniversitie and a part of the parish of the same towne lying to landward without their consent and votes to Elect a Minister to the whole parish and Vniversitie pretending the priviledge of an old use and custome The Kirk hath voted thereto negative that it is not lawfull so to do The Generall Assemblie at Perth in March 1596. Sess. 6. Doth forbid the choosing of Ministers without the consent of their owne flocks The Generall Assembly at Glasgow Sess. 23. art 2o. Doth revive the ancient order thus anent the presenting either of Pastors or Elders and School-masters to particular Congregations that there be a respect had to the Congregation and that no person be intruded in any office of the Kirk contrarie to the will of the Congregation to which they are appointed In the Treatise called The order and government of the Church of Scotland published anno 1641. For information of the English and for removing and preventing all prejudices which the best affected among them had or might conceave against our Church government we have these words pag 8. So that no man is here intruded upon the people against their open or tacite consent and approbation or without the voices of the particular Eldership with whom he is to serve in the Ministery And now if in any Congregation of Scotland the practise should be contrarie to the profession and rule established which God forbid and I hope it never shall it were a double fault and scandle Finally the order of the Church of Scotland is strengthened by the civil law of the Kingdome For the second Parliament of King Charles Act 7. did ordaine Presbyteries to plant vacand Kirks with consent of the Parishes And Act 8. anent the Presbyteries providing and admitting Ministers to the Kirks which belonged to Bishopricks It is alwayes provided that this be without prejudice of the interest of the Parishes according to the acts and practise of the Kirk since the Reformation In the 9. Act of the last Session of the same Parliament Presbyteries are appointed
sure consenting or not consenting in a matter Ecclesiasticall ought to be as free if not more free then in a matter civill Object 4. This course may prove very dangerous for an apostatizing Congregation for a people inclining to Heresie or Schisme will not consent to the admission of an orthodox and sound Minister Answ. 1. The intrusion of Ministers against the Congregations will doth more generally and universally draw after it great evils and inconveniences 2. The corruptions of many Patrons and peradventure also some Presbyteries may be more powerfull to intrude insufficient or unsound Ministers then the unsoundnesse or errour of this or that particular Congregation can be to hinder the admission of them that are sound 3. We shall heartily accord that a hereticall or a Schismaticall Church hath not just right to the liberty and priviledge of a sound Church 4. Zanchius in 4. praec col 784. Would have a Congregation infected with Heresie or Superstition before there bee a Ministery setled among them to be first convinced of their error by some other Pastor sent unto them by the Christian Magistrate for a time and extraordinarly as a kinde of Evangelist At vero saith he cum constitutae sunt formatae verae Ecclesiae cur tune saltem non relinquitur illis libertas eligendi suos Pastores Object 5. People do often erre in their choise and cannot judge of the qualifications and abilities of Pastors but follow blindly the humors of their Lords or leaders Answ 1. We must beleeve what Christ saith Iohn 10 4 5. That his sheep know his voice and a stranger they will not follow but will flee from him 2. There are also in Presbyteries and in all Judicatories some leading men whose judgement is much respected and hearkened unto 3. Hee that followeth another is ever blind A people may follow leading mâ—…n and yet see with their own eyes too 4. When Bellarmine objecteth that a people cannot judge whether a man be fit for the Ministery Iunius animad Contr 5. lib 1. cap 7. not 24. Answereth that the Congregation judgeth not simply and absolutly whether one be fit for the Ministery but whether he be fit to serve in the Ministery among them VVhich two are so different that of two men offered to a Congregation he that is absolutely and simply the best qualifyed for the Ministery is not to bee for that cause admitted hic nunc but hee who is fittest for that Congregation Now a rude and ignorant people can judge which of the two speaketh best to their capacity and edificatition 5. VVhen any Congregation makes choise of an unfit or dangerous person against whom there is just exception to be made they must not therefore be robbed of their right but called upon to make a better choise This right people had from a Pope Greg Mag Epist lib. 6. Epist 38. Habitatores Lucensis civitatis quendam ad nos Presbyterum adduxerunt quì eis debuisset Episcopus ordinari Sed quia mimine dignus inventus est nec diu sine proprio possunt consistere sacerdote a nobis admoniti in seâ—…inio promiserunt alium studiose quâ—…rere c. Object 6. Seldome or never shall a Congregation bee found all of one minde and because this might bee answered in the words of Gregorius de valentia in tam secundae disput 7. quaest 5. punct 5. Nam moraliter loquendo illud tota communitas facere censetur quod facit major ipsius pars Therefore to make the objection stronger it may be further added that oftentimes the greater part shall overcome the better part because in every corporation there are more bad then good more foolish then wise This inconveniencie is objected by Bellarmine de Clericis cap 7. who tells us further that popular elections are subject to tumults and seditions We answer with Iunius ubi supranot 23. 27. first inconveniences do also follow upon elections made by Presbyteries and Patrons without the peoples consent 2. De incommodis prudenter curandis non dere sanctâ mutandâ temere sapientes videre opportuit 3. For avoiding inconvenience of this kinde it is to be remembred that the Congregation ought to be keeped in unity and order so far as may be by the directions and precedence of their Elders and by the assistance of Brethren chosen out of other Churches when need so requireth 4. Zanchius ubi supra col 783. answereth out of Calvin praesideant plebi in electione alii Pastores cum ipsis etiam Magistratus conjugatur qui compescat tumultuantes seditiosos VVherein there is great need of caution lest under pretence of suppressing tumults the Churches libertie of consenting or not consenting be taken away As upon the other part the Election is not to be wholly and solely permitted to the multitude or body of the Church which is the meaning of the 13. Canon of the counsell of Laodicaea as it is expounded by Osiander Gerhard Iunius and othâ—…rs 5. When a Congregation is rent asunder and cannot agree among themselves this evill may bâ—…e helped in Subordinate though not in Independent Churches for the higher consistories the Presbyteries and Assemblies of the Church can end the controversie and determine the case after hearing of both siâ—…es Object 8. As for that which may reflect on Ministers that have not the peoples consent 7. Answ It is ordination that maketh men Ministers And the want of the Churches suffrage cannot hinder their being Ministers it concludeth onely that they did not ritè and ordinatè enter into their Ministery hic nunc in such a Church 2. This also is helped by a posterior approbation of the Church as a woman marrying a man unwillingly yet after loving him as her husband removeth that impediment I conclude with a passage out of the Ecclesiasticall discipline of the reformed Churches in France cap 1. The silence of the people none contradicting shall be taken for an expresse consent but in case there aryse any Contention and hee that is named should be lyked by the consistory and disliked by the people or by most part of them his reception is then to be delayed and report of all to bee made unto the conference or provicniall Synod to consider aswell the justification of him that is named as of his rejection And altho he that is named should there be justified yet is he not to bee made or given as a Pastor to the people against their will nor to the dislike displeasure and discontent of most of them Nay the Popish French Church hath no lesse zealously stood for their liberty in this point in so much that the intrusion of men into Ecâ—…lesiasticall charges by the Pope himself hath been openly opposed as shall most fully appeare to any who shall read the book intituled Pro libertate Ecclesiae Gallicanae adversus Romanam aulam defensio Parisiensis curiae Lodo vico undecimo Gallorum Regi quondam oblata In which they do assert against the Papall
usurpations the liberty of Elections both by Clergie and people Their reasons are these among others Cum Episcopus Ecclesiae sponsus sit matrimonium quoddam spirituale inter ipsum Ecclesiam contrahatur necessario consensus Ecclesiae inâ—…ervenire debet And after Cum Episcopus solemniter a collegio eligitur confirmaturque servatá programmaâ—…um inquisitionum forma eò certe ma or est populi de eo existimatio magisque eum venerantur observant diligunt populares quam siipsis invitis obtrudatur Ideoque doctrina ejus lâ—…nge sructuosior est ad aedificandum multo efficacior Hinc tametsi Petrus Christi vicarius esset caput Ecclesiae tamen mortuo Iuda qui unus ApostoloruÌ„ erat caeteri omnes pariter eligerunt sors cecidit super Matthiam ut in actis Apostolorum legitur Lucius Pontifex Romanus vir sanctus Martyr qui Ecclesiae Romanae praesuit anno 154. ita decrevit Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione nisi eorum electione canonca Presbyter eligatur c. The same thing doth Duarenus de Sacr Eccles Minist lib 5. cap 1. Confirme not onâ—…y from the ancient Canons but from the Election of Matthias Act 1. and that of the Deacons Act 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed concerning Ordination c. The negative part is there mentioned also in the Queries touching the ordination of Ministers written in opposition to the learned and much approved book intituled Ius divinum regiminis Ecclesiastici the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling which may be exercised by none but such as are thereunto called solemnly set a part and ordained This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians See P. Martyr loc com class 4. cap. 1. Aretius probl theol loc 63. The professors of Leyden Synops pur theol disp 42. Walâ—…us in loc com tom 1. pag 472. 473. Festus Hommius Specim controv Belgic artic 31. of the Lutherans Gerhard in loc com tom 6. cap 3. lib 1. Balduin de institutione ministrorum cap 8. lib 4. de cas consc cap 6. Brochmand synt theol artic de minister Eccles. cap 2. quaest 3. Stegmannus in sphotinianismo disp 53. The Sociniane tenent against the necessity of Ordination see in Socin tract de Eccles Nicol and tract de Eccles. missione ministi Yet the Socinans acknowledge it is fit for order and decency to retaine Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge this much I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie Next I shall bring the positive arguments and lastly Answer the contrary objections The particulars to be premised are these First the question is not whether Ordination be the only thing essentiall or necessary to the right calling of a Minister I have before pleaded for the necessity of the Churches consent I now plead for the necessity of ordination That ought to be no impediment to this nor this to that 2. Neither is the question whether imposition of hands be essentiall and necessary to the calling of a Minister Imposition of hands is a rite used in Ordination after the example of the primitive Churches of which more anone but the substance essence and formall Act of Ordination is another thing Therefore not onely the Lutheran divines but Calvin in 1 Tim 4. 14. Iunius animad in Bellar contr 5. lib. 1. cap 3. Bucanâ—…s loc com loc 42. Gersomus Bucerus and others distinguish between the act of Ordination and the rite used in that act M. Antonius de dominis lib 2. de repub Eccles cap 3. § 24. cap 4. § 13. 19. lib 3. cap 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands and the essentiall act of Ordination which he rightly calls missio potestativa a sending of one with power and authority VVhich agreeth well with Matth. 10. 1. Mark 3. 13 14 15. where we have first the election of the Apostles to their office He calleth unto him whom he would and they came uuto him Matthew sayeth he called unto him his twelve Disciples Luke 9. 1. He called his twelve Disciples together Here was an antecedaneous election or designation of the persons Thereafter followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark and hee ordained or made twelve that they should be with him and that bee might send them forth to preach and to have power to heal c. Luke addeth after the calling together of the twelve that he gave them power and authoritie over all devils and to cure diseases and he sent them to preach c. VVhich sets forth the true nature and essence of Ordination that it consists in a sending forth of chosen persons with power and authority And this potestative missioun of the twelve is applyed not onely to power over devils and diseases which was extraordinary and apostolicall but to power of preaching which belongeth to the ordinary Pastor to call charge Pastors and Teachers are Messengers Iob 33. 23. and God hath committed unto them the word of reconciliation 2. Cor 5. 19. 3. Neither is the question what may be done in extraordinary cases when Ordination cannot be had or where there are none who have power to ordaine VVee read that Aedesius and Frumentius being but privat men became Preachers of the Gospell and converted a great nation of the Indians Likewise that when the Iberians were converted by a captive woman their King and Queen became Teachers of the Gospell to the people There may be an extraordinary calling from God where Religion is not yet planted nor Churches yet constituted It is altogether another case in a constituted reformed or reforming Church I adde with Peter Martyr that even those persons who set about the work of the Ministery extraordinarly or among Infidels if they can come at any who may ordain them in the usuall and right way they ought not to neglect the seeking of Ordination 4. Nor is the question of teaching exhorting admonishing reproving comforting one another or praying for or with one another in the way of a private Christian fellowship and and brotherly love For this belongs to the generall calling of Christians as they are Christians observing therein the rules of the word and there is no need nor use of Ordination in all this But the question is of the particular
ordinary Object 7. But that Text The Spirits of the Prophets are subject to the Prophets is applyed by many Presbyteriall writers for the upholding the authority of Classes and Synods which is not a good argument of these prophets if these Prophets were extraordinary Answ. This makes the argument nothing the weaker but so much the stronger For if Prophets who were immediatly inspired were to be subject to the examination and judgment â—…nd censure of other Prophets and if Paul and Barnabas gave an account before the Apostles and Elders at Jerusalem of their doctrine so much opposed by some at Antioh Acts 15. and if Peter being accused for going in to the uncircumcised was put to make his defence to them at Jerusalem Acts 11. then à fortiori it doth much more become ordinary Pastors and Teachers to submit to the judgment of an Assembly of Pastors and Teachers And generally as in civil justice 't is a good and equall rule that a man be judged per pares so proportionably in Church censures it will hold among Church officers or Ministers that they should be judged per pares an Apostle by the Apostles a Prophet by the Prophets an Elder by the Elders Object 8. Iudas and Stlas are called Prophets Acts 15. 32. and they exhorted the Church yet they were out of office for they are distinguished from the Apostles and Elders and said to be chiefe men among the Brethren vers 22. Answ 1. This president will carry the prophesying Brethren very high for Silas is reckoned by Divines to have been an Evangelist which may be collected from his travelling through so many places with Paul for spreading the Gospell Acts 16. 17. Act 17. 4 10. 14 15. Act. 18. 5. others think hee had a Ministeriall charge at Jerusalem but the former opinion seems to be better grounded 2. The word Brethren and Brother does not ever note such as were out of office in the Church but 't is diverse times used and so I take it here of such as were neither fixed as Elders nor so eminent in the Church as Apostles but had speciâ—…l and extraordinary employments or administrations in the Church as 2 Cor 8. 18. 22 23 1 Cor 16. 12. 2 Cor 1. 1. Heb 13. 23. 1 Cor 1. 1. 1 Pet 5. 12. Ephes 6. 21. Col 4. 7. Philem 1. 20. From which places it is manifest that the Apostles fellow labourers in their extraordinary administrations are often called Brethren and among these Brethren Iudas and Silas were chiefe men either for the greatnesse of their gifts or more aboundant labours And now in the close my advise and exhortationis unto such Brethren as take upon them to preach or prophesie neither being nor intending to be ordained to the Ministery that they would yet take them to serious second thoughts of this businesse and seeing that prophesying which they take for their president hath been so clearly proved to have been extraordinary seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the publicke teaching edifying the Church and perfecting the Saints Ephes 4. 11. 12. which ordinance is sufficient for that end those Brethren should do well to improve their gifts in another way by writing and by occasionall exhorting admonishing instructing reproving comforting others in that fraternall manner which is sutable to Christians out of office If they desire any other work in the Church let them desire the Pastorall office and offer themselves to tryall in order thereunto for as Greg Nazianzen saith orat 7. Christ hath appointed this order in his Church that the flocke may be one thing Pastors another thing And again 't is a great businesse to teach but it is safe and harmlesse to learn why makest thou thy selfe a Pastor when thou art one of the flock CHAP. VI. Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords supper THe Socinians and the Erastian Crutch-maker before mentioned so plead against the necessity of Ordination that they held it lawfull and free to gifted persons not ordained not onely to preach but to administer the Sacraments whether they extend this to women as well as men I know not Peradventure they will borrow from the Pagans those shee priests whom Gellius out of Cicero cals Antistitas not Antistites or happilie they hold with the old Pepuzians that women may both preach and administer the Sacraments at least if they may not speak in the Church because that is forbidden 1 Cor. 14. 32. although some are so bold as to restrict that prohibition to married women whereof they think they have some colour from the context that yet they may both preach and administer the Sacraments in private places And if there be no more necessary to one that preacheth or ministereth the Sacraments but onely gifts and abilities how can they avoid to allow gifted women as well as gifted men to performe these holy things But it is justly held by the reformed Churches and ordered in the Directorie of Worship agreed upon by both Kingdoms and mentioned also in the late Confession of faith chap 27. that neither Baptisme nor the Lords Supper may be dispensed by any but by a Minister of the Word lawfullie ordained Nay say the soundest Protestant writers not upon pretence of whatsoever necessitie be it among Iews Turks Pagans or to children dying or the like The arguments I lean to are these 1. God hath appointed the Minister of the word lawfully called and ordained and no other to bee the stewards and dispensers of the mysteries of Christ 1 Cor 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required of Stewards that a man be found faithfull Which the Apostle doeth not onely apply to himselfe and Apollo vers 6. where by the way it may be remembred that Apollo was neither an Apostle nor Evangelist but a powerfull Minister of the Gospell and to Sosthenes as appeareth by comparing the Text new cited with 1 Cor 1. 1. but he also applyeth the same to every lawfull Bishop or ordinary Minister Tit. 1. 7. for a Bishop must be blamelesse as the steward of God and this steward is ordained vers 5. So Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make ruler over his houshold to give them their portion of meat in due season 'T is not Christs will that any one of the houshold who is faithfull wise and discreet may take upon him the stewards office to dispense meat to the rest But there is a steward constituted and appointed for that purpose There are stewards appointed in the Church which is the house of the living God and those to continue till the coming of Christ ibid vers 43. 46. and there is nothing which more properly belongeth to the Ecclesiasticall stewards then the dispensation of the Sacraments 2. Ministers lawfully
Shortly I take the word Extraordinary here not for that which ceased with the first age of the Christian Church but for that which is not neither needeth to be ordinary And so much of their work As for the vocation of Prophets and Evangelists 1. I cannot passe without an animadversion a passage in Mr. Hookers Ecclesiasticall policie lib 5 sect 78. where he will not have the Prophets mentioned 1 Cor. 12 28. to be reckoned with those whom he calleth after the then common idiome the Clergy because no mans gifts or qualities can make him a Minister of holy things unlesse Ordination do give him power and we no where finde Prophets to have been made by Ordination If we shall take the word Prophets so largely as to comprehend all who have any gift of Prophesie and so Prophetesses also I shall not contend against that which he saith but if we shall understand that the Apostle in that place doth enumerat not only diversities of Gifts but diversities of Administrations which God hath appointed in the Church and this may easily appeare by comparing v. 28. with v. 4. 5. and so take prophesie for an Administration or Service in the Church al 's well as a Gift surely it was not without a Mission or Vocation thereunto For as they were extraordinary Ministers so they had an extraordinary Mission or Ordination al 's well as the Apostles Luke 11. 49. Christ saith I will send them Prophets and Apostles and 1 Cor 12 28. God hath set or appointed Prophets in the Church Yea as their work was partly ordinary and common to Pastors and Teachers so a Prophet was examined and allowed by an Assembly of Prophets as well as an Elder by an Assembly of Elders which I gather from 1 Cor 14 32. And the Spirits of the Prophets are subject to the Prophets Touching the Vocation of an Evangelist the Author of the Queries concerning Ordination quest 19. to elude our argument for the standing ordinance of Christ for Ordination of Ministers drawne from 1 Tim. 4. 14. answereth among other things that Timothy being an Evangelist and Evangelists being by common consent extraordinary by Calling he had no need to passe through the common doore of Ordination The extraordinarinesse of Evangelists is not so much without controversie as he would bear his reader in hand as may appear by what I have but now said Neither can he prove that at that time when the Presbytery laid hands on Timothy he was even then an Evangelist or more then a Presbyter However this I will say that as the work so also the Vocation of Evangelists was partly extraordinary and partly ordinary and as there may be still occasion for some of their extraordinary work so there ought to be a speciall Mission and Vocation thereunto not only inwardly from the Spirit of Gods stirring up unto and enâ—…bling for the work but outwardly also and orderly in the Church The 70 Disciples were ordained by Christ himself Luke 10. 1. The Lord appointed other seventy also and sent them two and two An Angell of the Lord spake unto Philip and called him from one place to another Acts 8. 26. The Apostle Paul sent Epaphroditus and resolved to send Timothie to the Church of the Philippians Phil 2. 25. 28. These are examples of extraordinary Mission such I mean as ceased with that age none being now immediatly sent by Christ or his Apostles But there are other examples of a Mission or Calling to somewhat of the proper work of Evangelists which are not to be restricted to that age only for they who were Agents and did travell and negotiat in the great and speciall affaires of the Church had a speciall delegation and orderly call thereunto So I understand that of the Messengers of the Churches 2 Cor 8. 23. And Epaphroditus being sent from the Church of Philippians to Paul is called there Apostle or Messenger Phil 2. 25. So Iudas and Silas who went out for the setlement of the distracted Churches had a speciall commission and delegation thereunto from the Synod of the Apostles and Elders 'T is therefore most agreeable to the Primitive pattern that where Synods or at least Classes may be had and are not by persecution scattered or hindred to meet such as undertake either to goe preach the Gospel to Infidels Papists Turks or the like or go about any negotiation abroad in any common bussines of the Church ought to be approved and authorized by a nationall Synod or when that cannot be had if there be withal great danger in the delay by a provinciall Synod or at least where this cannot he had by a Classis CHAP. VIII That the primitive Apostolicall pattern holdeth forth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands THis I gather from 1. Tim 4. 14. neglect not the gift that is in thee which was given thee by prophesie with the laying on of the hands of the Presbyterie I have already evinced from this Text the necessity of Ordination Let us now see whether it doth not also shew us the right hands unto which Christ hath committed this power It is a Text most miserably darkened and obscured by controversall Glosses put upon it by Popish and Prelaticall writers Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to bee a company of Bishops who were both Elders and more then Elders as they hold This Interpretation had so little probability of reason to strengthen it that it was abandoned by some of the ablest friends of Episcopacy Camero praelect in Mat 18. 17. Dr. Forbesse Irenic lib. 2. cap 11. pag 161. And why should wee understand by Presbyterie a company of Bishops when it is yeelded even by writers of that side that in these Cities where the Apostles planted the Gospel there was Collegium Presbyterorum a Colledge or company of Presbyters So Mr. Thorndike of the government of Churches cap. 3. The author of the History of Episcopacy part 2. pag 28. c. Both of them in this following Hooker It was also acknowledged by them that this Colledge of Presbyters did together with the Apostles lay on hands in Ordination thereby contributing their blessing and assisting with their prayers Whence as was alledged came the custome of the Presbyters their laying on of hands in the Ordination together with the Bishop conc Carthag 4. can 3. so that even themselves say as much as may make us understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text Concessus Presbyterorum as Camero cals it The footsteps of Ordination by Presbyteries might be seen not onely in that Canon of Carthage but in the Canon law it self which appointeth the same thing Dist 23. cap 8. Both Ambrose in Ephes 4. and Augustine in quaest ex utroque Test 4. 101. bear witnesse that Presbyters did ordaine in Egypt when a Bishop was not present Dr. Forbesse Irenie lib 2. pag. 177. citeth
Psal 104. Hath not God said that while the earth remaineth seed time and harvest and cold and heat and sommer and winter day and night shall not cease Gen 8 22. If there were not an uniformity in nature how could fair weather be known by a red sky in the evening or foul weather by a red and louâ—…ing sky in the morning Mat 16 2 3. If there be not an uniformity in nature why saith Salomon The thing that hath been it is that which shall be and there is no new thing under the Sun Eccl. 1. 9. is it not an uniformity in nature that the Stâ—…rk in the heavens knoweth her appointed times and the Turtle and the Cran and the Swallow observe the time of their comming Ier. 8. 75. Is not that an uniformity in nature Io. 4. 35. There are yet foure mone hs and then cometh harvest As the Apostle saith of the members of the body which we think to be lesse honourable upon these we bestow more abundant honour 1 Cor. 12. 23 so I may say of these things in nature which may perhaps seem to have least uniformity in them such as the waxing and weaning of the Moon the ebbing and flowing of the Sea and the like even in these a very great uniformity may be observed As for Scripture presidents There was in the old Testament a marvelous great uniformity both in the substantialls and rituals of the worship and service of God For instance Num. 9. 3. 't is said of the Passeover ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it Exod. 12 49. One Law shall be to him that is homeborn unto the stranger that sojurneth among you Another instance see in the Sacrifices Levit first 7. chapters Another instance Act. 15 21. For Moses of old time hath in every city them that preach him being raed in the Synagogues every Sabboth day A fourth instance in the courses and services of the Priests and Levits 1 Chron 23 24 25 26. Luke 1. 8 9. The like in other instances Of the Church of the new Testament it was prophesied that God would give them one way aswell as one heart Ier 32. 39. that there shall not onely be one Lord but his Name one Zack 14. 9. Wee are exhorted to walk by the same rule so farre as we have attained that is to study uniformity not diversity in those things which are agreed upon to bee good and right Phil. 3. 16. Doeth not the Apostle plainly intimat and commend an uniformity in the Worship of God 1 Cor. 14. 27. If any man speak in an unknown tongue let it beby two or at the most by three and that by course and let one interpret vers 33. for God is not the author of confusion but of peace as in all the Churches of the Saints vers 40. Let all things bee done decently and in order Hee limiteth the Prophets to that same number of two or three even as he limiteth those that had the gift of tongues vers 29. And was it not a great uniformity that he would have every man who prayed or prophesied to have his head uncovered and every woman covered 1 Cor. 11. Doeth not the same Apostle besides the Doctrine of faith and practicall duties of a Christian life deliver severall Canons to bee observed in the Ordination and Admission of Elders and Deacons concerning widows concerning accusations admonitions censures and other things belonging to Church policy a appeareth especially from the Epistles to Timothy and Titus And 1 Cor 16. 1 2. hee will have an uniformity between the Churches of Galatia and of Corinth in the very day of putting forth their charity Now concerning the colection for the Saints as I have given order to the Churches of Galatia even so doe you upon the first day of the week let every one of you lay by him in store c. In the ancient Church although there was not an uniformity in all particulars among all the Churches for instance in the point of fasting some fasting on the Sabbath some not some taking the Lords-Supper fasting some after meals which differences in fasting gave occasion to the old rule dissonantia â—…ejunii non dissolvit consonantiam fidei Although likewise there was a great difference between the custome of one Church and another in the time and manner of celebrating the Lords-Supper And in other particulars as Augustine Socrates and the Author of the Tripartite History record unto us Yet the Centuryes and other ecclesiasticall Historians shew us in every Century a great uniformity in those ancient times even in very many things belonging to Church government and forme of Worship Neither can any man doubt of the great uniformity in the ancient Church Who is not a stranger to the Canons of the ancient Councells And although Irenaeus and others justly blamed Victor Bishop of Rome for excommunicating the Churches of Asia and the Quartodecimans because of their disconformity in keeping of Easter yet the endeavoring of the nearest uniformity in that particular was so farre from being blamed that it was one cause though neither the sole nor principall of the calling and conveening the Councell of Nice which Councell did not leave it arbitary to every one to follow their owne opinion concerning Easter but by their Canon determined that it should not be keept upon the same day with the Jews that is upon the 14. day of the moneth CHAP. XVI Whether it be lawfull just and expedient that there be an ordinance of Parliament for the taking of the solemne League and Covevenant by all persons in the Kingdome under a considerable penaltie Or an answer returned to a Gentleman who had consulted a friend concerning this question FIrst of all that I may rightly deduce and state the matter of fact 't is to be remembred That the solemne League and Covenant hath been the strongest band of Union in this common cause of Religion and Liberty and that which the common enemies have mainly endeavoured with all their might to overthrow That the chief motive to engage Scotland was professed to be the Reformation of Religion and uniformity according to the Covenant That the League and Treaty between the two Kingdomes is in pursuance of the ends of the Covenant especially the aforsaid ends of Religion That the declaration of both Kindomes emitted to other Nations doeth hold forth to the world that our war is for the ends of the Covenant and that we should never lay down armes till these were obtained That by order of Parliament the Covenant was turned in Latine and sent abroad to the reformed Churches with letters from the Assembly of Divines That upon the former assurances the Church and Kingdome of Scotland the Parliaments of both Kingdomes the Assembly of Divines the city of London and many thousands in England have taken the Covenant and have sworne most solemnly
he come at these and besides both the Deacon and the ruling Elder are Church officers and neither of them Preachers so that the difproportion is not so great when the Deacon is named before the ruling Elder but that such Preachers or Interpreters who had no office at all in the Church should be enumerate not onely among officers and Ministers of the Church but before Teachers and that in foure Texts Acts 13. 11. 1 Cor. 12. 28. ibid. vers 29. Ephes 4. 11. and next to the Apostles too and that with an order of first second third is to me utterly improblable and uncredible 3. The Apostle mentioneth Prophets with a note of singularity as not common but more speciall 1 Cor 12. 29 30. Are all Apostles are all Prophets are all Teachers are all Workers of miracles Have all the gifts of healing do all speak with tongues do all Interpret Here the Apostle maketh a second enumeration of such administrations as were more rare singular speciall dignified and priviledged and not competent to all Church officers much lesse to all Church-members Therefore here he omitteth the ruling Elder and Deacon Hee saith not are all helps are all governments As if he had said There are some officers appointed onely for ruling some appointed onely for helping and overseeing the poore These officers are neither Apostles nor Prophets c. And if prophesying be not a priviledge of all Church-officers how much lesse of all Church-members I might adde here 't is most agreeable to the native signification of the word Prophesie that we understand it to be an extraordinary and rare thing For if you consider the very notation of the word Prophesie is prediction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell of which more hereafter 4. One of the Prophets of that time is plainly described to have been inspired with extraordinary revelations Acts 21. 10 11. There came down from Iudea a certain Prophet named Agabus and when he was come unto us he took Pauls girdle and bound his owne hands and feet and said Thus saith the holie Ghost so shall the Iews at Ierusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles There were other Prophets of the same kinde with Agabus for so runnes the Text Acts 11. 27 28. And in those dayes came Prophets from Ierusalem to Antioch and there stood up one of them named Agabus and signified by the Spirit that there should bee great dearth in all the world 5. That these Prophets spake in the Church from extraordinary revelation and inspiration appeareth by 1 Cor 14. 26. When they came together they had a Psalme a Doctrine a Tongue a Revelation an Interpretation not onely a Doctrine and an Interpretation but a Revelation and vers 30. after hee hath said let the Prophets speak two or three He addeth If any thing be revealed to another that sitteth by let the first hold his peace Upon which Text Gualther Salmeron and others who understand by prophesying in that Chap the ordinary Ministeriall Teaching are yet made to acknowledge that this revealing of somewhat to another was extemporary and extraordinary and that it is no president for our times P. Martyr puts this difference between Teachers and Prophets that Teachers were educated and instructed by Masters Prophets without all humane help spake as they were on a suddain moved by the inspiration of the holy Ghost Yea although he takes the office and functions of Prophets and Teachers to have been one and the same yet he thus distinguisheth between them So Aretius speaking of those that bare office in the primitive Church distinguisheh the Prophets from the Pastors and Teachers in this that the Prophets had not onely greater gifts for opening hard Scriptures but that they did interpret Scripture with the same propheticall spirit by which it was dictat and written and likewise foretell things to come 6. It hath been observed by Mr. Bayne on Ephes 4. 11. and others that these degrees are capacious and comprehensive one of another downwards not upwards that is An Apostle might prophesie and doe the work of an Evangelist Pastor and Teacher a Prophet might do the work of an Evangelist Pastor and Teacher the Evangelist might do the work of a Pastor and Teacher But every Pastor and Teacher could not do the work of an Evangelist or of a Prophet c. If this observation hold which hath pleased many then we cannot understand those Prophets to have been no more but Pastors and Teachers much lesse to have been any thing lesse than Pastors and Teachers viz. Church-members well gifted for exponding Scripture edifyingly Chrysostome de divers N. T. locis serm 50. leaneth very much toward that same notion for he calls Apostles the root which was comprehensive of all the rest a Prophet saith he might not be an Apostle but an Apostle was a Prophet Evangelist c. To prove that an Apostle did prophesie hee cites these propheticall praedictions 2 Tim 3. 1. 1 Thess. 4. 15. Whereby 't is manifest that he understands the prophesie mentioned by Paul to be extraordinary 7. Unlesse we understand those prophets which Christ gave to the Church 1 Cor. 12. 28. and cap. 14. Ephes 4. 11. to have been extraordinarly inspired by the Spirit then we shall not be able to prove from Scripture that Christ hath given to the Church of the new Testament any extraordinarie Prophets to foretell things to come But 't is certain that Christ hath given such extraordinary Prophets to the Church of the new Testament such as Agabus and the daughters of Philip Eusebius tells us there were such Prophets in the Church till the dayes of Iustin Martyr which we have also from Iustinus himselfe And now having the occasion I must say it to the glory of God there were in the Church of Scotland both in the time of our first Reformation and after the Reformation such extraordinary men as were more then ordinary Pastors and Teachers even holy Prophets receaving extraordinary Revelations from God and foretâ—…lling diverse strange and remarkable things which did accordingly come to paste punctually to the great admiration of all who knew the particulars such were Mr. Wishart the Martyre Mr. Knox the Reformer also Mr. Iohn Welsh Mr. Iohn Davidsoune Mr. Robert Bruce Mr. Alexander Simson Mr. Fergusson and others It were too long to make a narration here of all such particulars and there are so many of them stupendious that to give instance in some few might seem to derogat from the rest But if God give me opportunity I shal think it worth the while to make a collection of these things Mean while although such Prophets be extraordinary and but seldome raised up in the Church yet such there have been I dare say not onely in the primitive times but amongst our first Reformers and others And upon what Scripture can we pitch for such extraordinary