Church rightly constituted hath in it the power of a whole Church therefore 't is not a part whatever our Brethren deny us in our Congregations yet may they obtain a concession for a National Church-constitution we doubt not but they would be therein Independent and not allow the Authority of any Nation or of all the Nations in the Christian world to impose a form of order or Government upon them wherein they are not satisfied acting in all Church-work not as a part but a whole which they could not regularly doe if but a part of a Catholick Church 2. Every whole is really distinct from every part and from all its parts collectively considered they are constituting that is constituted but where that Church is which is really distinct from all particular Churches or wherefore it is we profess we know not 3. There is no Universal visible meeting to worship God Ergo no Universal visible Church The Synagogical meetings of the Jews were the meetings of several parts of that Church and there never was in them the power of the whole Church and we know not how it can be stiled a National Church unless it be from a national meeting Statis temporibus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being never used either in a civil sense as Act. 19. 32 41. or a Sacred sense but propter Conventum either in fieri or in facto esse because the persons were met or under engagement to meet together yea the Church of the first-born however dispersed and scattered upon the Earth yet doth as an invisible Church meet invisibly and in Spsrit to perform the acts of worship required of such a Church we are confident whatever it be is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling together is the formal reason of that denomination which is Coetus convocatus or the Congregation as 't is every where Coetus à Coeundo translated by Mr. Tindal in his translation of the New Testament 4. There are no distinct Officers appointed for such a distinct Church ergo there is no such Church Diocesan Bishops Provincial Arch-Bishops National â—atriarchs universal Popes would surely have been found in the Scripture had a Diocesan Provincial National or Universal Church been found there 5. There is no Church greater then that which hath the power to hear and determine upon offences committed in the Church but that Church is particular Mat. 18. 17. We know dissenting parties lay claim to this Text on both sides we say but this If it means the Congregation it excludes all other if it means the any other it excludes the Congregation which is unscriptural irrational absurd Obj. If notwithstanding all this some may judge that although Churches do not meet in their members actually yet they may meet in their representatives which being met may be called The Classical Provincial National Universal Church Answ We answer each of us in the words of Zuinglius to a like argument Representativam credo veram esse non credo i. e. That such a Church is a representative I believe but I believe not that it is a true Church 3. It 's a holy company a company of Saints Rom 1. 7. 1 Cor. 1. 2. said therefore to be in God the Father and in Jesus Christ 1 Thes 1. 1. 1. It 's the Kingdom of Christ the Body of Christ the Church of Christ yea Christ 1 Cor. 12. 12. implying neerness of relation unto him but none visibly related unto Satan as the visibly uncalled are can be respected as visibly related unto the Lord Jesus therefore not of his Kingdome Body Church c. 2. The visibility of that which constitutes a member of the invisible Church declares a man meet to be received unto Communion in the visible but the Heavenly Call constituteth a member of the invisible Church ergo the visibility of that Call declares a man meet to be received unto Communion in the visible the members whereof are Saints by calling no Churches of Christ by institution but are Churches of Saints by constitution 1 Cor. 14. 33. 3. Every Body is to be considered first in its essential state before it can be determined such a body in its integral or organical state as man is compounded of soul and body and so constituted an essential whole who hath further more eyes and ears hands and feet parts and members which put him under another notion yet cannot all his parts and members which are integral compleat him in the being of a man Univocally if he be deficient in any part which is essential so is every aggregate in forming a flock of sheep 't is necessary to consider the nature of the creatures to be formed and none not sheep can be numbred to such a flock in forming a Church of Saints 't is necessary to consider the nature of the members to be formed and 〈◊〉 〈◊〉 Saints visibly can be numbred to such a Church Invisible unbelievers may as well belong to the invisible Church as visible unbelievers to that which is visible We forbear multiplying arguments for further proof because we have the consent of our Brethren in the general as to the necessity of Saintship the whole strife being at the door of visibility and about the rule for the judgement thereof which some mistaking have their charity so large as to embosome nations of men Separatim conjunctim as Saints upon the account of a bare dogmatical faith especially if it be not contradicted with enormous scandals reckoning it among the errours of Jus Divinum Regim Eccles preface the Independents that they affirme the matter of the visible Church must be to the utmost judgement of discerning such as have true grace real Saints Concerning therefore a judgment of visible Saintship we are thus minded according to rule 1. Errours of judgement overturning the foundations of faith are inconsistent with grace Saintship Tit. 3. 10 11. 2. Errours of life everturning the foundations of holiness are inconsistent with grace and Saintship Gal. 5 19 20 21 24. and thus far we suppose our Brethren will walk with us 3. Total ignorance of the way and working of Christ in the heart is inconsistent with grace and Saintship 1 Pet. 3. 15. We ask our Brethren what rule they would walk by in applying comfort to particular souls if they would not enquire after truth of grace what experience of sins burthen what experience of Christs relief yea further we would know what reason they have to justifie a practise of enquiring after truth of grace in order to Communion in the Lords Supper and yet condemn us for the same practise in order to the Communion of Vindication of the Presbyterial Government and Ministry printed 1650. Saints who write thus He that would come to the Sacrament must examine himself 1. In general whether he be worthy to come c. 2. In particular whether he have true faith in Christ without which he cannot worthily eat this
taking the care of and in watching ever one another so that the Church neglecting duty herein is guilty of the sin of every member as the Church of Corinth of the sin of the incestuons persons 1 Cor. 5. and the seven Churches of Asia of the sin of their several members respectively and not otherwise 2. That members of a particular Church ought by the institution of Christ to walk together in Ordinances and that walking in Ordinances with another Church and not with the same Church is sinful separation 3. The obligation upon a member to walk with a particular Church cannot be dissolved by the private will of that member nor by the consent of any other Church but that of which he is a member according to the known Rule Ejusdem est destituere cujus constituere onely in this they are contrary unto us That they judge the removing of an habitation a disanulling of former relation but if cohabitation gives not member-hood though that cease member-hood is not taken away but co-habitation giveth not member-hood no although joyned with profession and baptism the incestuous Corinth excommunicate had all these but no member-hood until by consent received again into the Church These things considered we plead but the way of coming under an acknowledged institution whereby members in their private personal capacites altogether free become engaged to fellow members which we apprehend to be by mutual Combination Consociation Consent or Covenant and know not what rock of offence is herein for any to stumble at bâ— believe as white Wine put into a blew-coloured Glass is in appearance blew and not white so the innocent Truth observed in a glass of Prejudice appeareth prejudicial and not Truth 5. A company united unto fellowship in means of worship appointed by Jesus Christ all worship is either natural i. e. founded in the nature of God and knowable by the light of Nature as Faith Love c. which are invisible and hearing what God doth speak calling upon God Singing praises unto God which are visible parts of worship Or instituted i. e. founded in the will of God and knowable by the Scriptures as Baptism by Water breaking of Bread in the Lords Supper c. No worship is founded in the will of man but Will-Worship The Papists whose Church is so full of power as to make Decrees of equal authority with the ten Commandments yet are modest in the reason of this power which they plead because say they The Church hath the Spirit to guide her and the Decrees thereof are from the same Spirit whence the ten Commands were but we are satisfied concerning Revelations and shall expect none regard none in nova materia in new matters to be revealed yet shall plead them and pray for them in novo actu in new acts of discoverie of that which in Scripture is revealed being perswaded that hee which hath entred into his rest hath ceased from his work as God did from his from his Priestly work in bearing iniquity Heb. 4. 10. his Regal work in destroying Satan Death and the Grave from his Prophetical work in giving Laws and Ordinances to his holy Church the Sabbath-work of the Son as the Fathers also being another kind of work then that which was antecedent to his Sabbath But we shall say no more of this our Brethren being not baptized into a belief of the same truth asserting Presbyterial Government to be from heaven in the Jus Divinum of Church-Government although the confidence of our late Assembly could speak no more but this The Scripture doth hold forth that many particular Congregations The third Proposition in the Assemb presented to the Parliament may be under one Pesbyterial Government may be they would have said Must be had they seen the stamp of Jus Divinum upon it 6. The end of this fellowship is the glory of God Edification of members good of others in this also we are agreed and truly Brethren we desire to end in agreement but we are jealous lest the displeasure of some may be provoked against us not onely for our judgment but for our pâ—actice declaring it in contradiction to men of such eminency engaged against it As therefore we have gaven an account of the reason of our Judgement suffer us also in a few words to give an account of our practise which is this A pit hath been diged layes uncovered some time divers have fallen thereinto crying up the Arguments to which we reply as unanswerable probably because not answered whilst others cry down the Congregational men for their silence as more Papistico because they now cease replying unto Books extant against their practice the pit must be filled up or covered in which attempt let us not be smitten for speaking and also for holding of our peace But why do we come so late into this service Ans We waited to have seen it done by others before this time supposing the next of the kin viz. some principal man would have espoused this truth and raised up a seed to his elder Brether We acknowledge our selves in the relation if none else will we must raise up the name of the dead upon his inheritance Ruth 4. 4 6. We are threatned as We hear with an Answer we fear it not onely let it be the answer of a good Conscience and let all bitterness and wrath and anger and clamour and evil speaking be put away Brethren Grase be with your spirits So pray the unworthiest of the Lords Servants who yet desire to love Christ in his and his in him To the judicious Reader Reader IT 's matter of Lamentation that Errors and erroneous Opinions do so abound in our days which being baptized into the name of Truth and coming with specious pretences obtain get entrance and take possession of the Heads and Hearts of many who being influenced thereby become unfriendly unto Truth making her a sufferer like Princes Children who oft-times smart because they are of the Blood Royal. But however Truth appears to the purblinde eyes of men and be oppressed yet she is lovely beautiful glorious and shall not always lie amongst the pots Truth is of such esteem with the Lord that he magnifies it above all his Name and loveth Truth more then all his Saints for it's Truth which sanctifies them and makes them lovely and in case they make Truth to suffer he will make them sufferers for it There is nothing in this World more dear unto Iehovah then his Truth Hence these injunctions are laid upon men Buy Pro. 23. 23. 2 Tim. 1. 19. Jude 3. the Truth and sell it not hold fast the form of sound words and contend for the Faith Thus should the Children of Truth do but such is the unhappiness of our times that some deny Truth others corrupt Truth many question Truth and most are so contentious against Truth that if the Lord did not raise up some Worthies to plead for and
and this leadeth us unto that great question about the preaching of gifted Brethren CHAP. IV. Wherein the Question is stated about the Preaching of Gifted-men and several things propounded for the clearing the state of it The Question is this WHether some men who are not ordained Quest Officers may preach Or whether persons who have preaching gifts and graces or are apt to teach may ordinarily exercise those gifts in Publick Assemblies though they be not ordained Officers Before we come to the determination of this question we shall premise four things 1. That the question is not Whether every Christian may publickly preach But whether some not in office who have such eminent gifts and graces as render them apt to teach may not exercise those gifts in a way of Preaching That objection which our Brethren bring from 1 Corin. 12. 29. toucheth not us for many Christians have not such gifts and so all are not Prophets all are not Teachers Our inquiry is not whether every beleever but whether those beleevers who have such gifts and qualifications as the Gospel 1 Tim. 3. ver 1 2 3. requireth preachers should have may preach 2. Neither is the question Whether Ordination be necessary for an officer We grant that when a man undertaketh to be an officer to or taketh the charge of a Church of Christ there ought to be ordination before the exercise of his Office Act. 6. 6. Our question is Whether a man who hath grace and such gifts as render him apt to teach may exercise those gifts ordinarily or frequently without Ordination he being no Officer to any Church of Christ 3. Neither is the question Whether any man that thinketh himself gifted may preach If some think themselves gifted who are not and thereupon preach we plead not for them But if a man be really gifted as the Lord requireth officers should be 1 Tim. 3. ver 1 2 3. If really he be apt to teach c. Our question is Whether he may not publickly do it though he be not ordained It is another question Who shall judge of his gifts Yet if a man be judged able by those who are able to judge or by those that are appointed by Christ to judg of his gifts we apprehend he may preach And the Apostles referred it to the Church to judge of their gifts and qualifications who were to be Deacons Act. 6. ver 3. Look yee out among you seven men of honest report full of the Holy-Ghost and wisdom There is not a fillable about any other proving of them after the Church was required to look out men so qualified and therefore a Church of Christ is to judge of the gifts of its Members Deacons are to be proved 1 Tim. 3. ver 10. and it is by the Church Act. 6. ver 2 3. And though one that is really gifted for such a work for ought we know may lawfully especially in some cases preach without such approbation from a Church or others who are able to judge of gifts yet it may be inexpedient and sometimes it proveth of ill consequence to others and uncomfortable to himself 4. By preaching we understand any publishing or declaring opening or applying Gospel truths to any persons for the uses and ends they serve to Sometimes the word for preaching is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to tell good news or bring or publish glad tidings Luk. 16. ver 16. The Kingdom of God is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 2. Unto us was the Gospel preached 1 Cor. 9. ver 16. Though I preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same word is used for preaching in many other Scriptures and denoteth a declaring or publishing Gospel-truths and hence it is so translated often and that necessarily Act. 13. ver 32. We declare unto you glad tidings The word for declare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. ver 15. How beautiful are the feet of them that preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bring glad tidings of good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the same word is used and signifieth to bring glad tidings In the beginning of that verse another word is used for preaching Rom. 10. ver 15. How shall they preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word signifieth to publish as Heralds or cryers do it is explained twice in the latter end of the same verse why he is called a herald or cryer because he publisheth or telleth glad tidings So that to preach is to declare or publish to open or apply Gospel-truths to any persons whether publickly or privately Though a Herald or cryer doth deliver a matter in an open place yet that Metaphor may be uused because preaching is by lively voyce and frequently in a publick place yet it may be properly called preaching though it be in private Act. 5. ver 42. Daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Here is preaching not only publickly in the Temple but also privately in every house Yea Philip is said to preach to one man Act. 8. ver 35. So that it is preaching if the Scriptures be opened or expounded to a particular person as well as if it be to a publick Assembly And therefore our Brethrens description of preaching is faulty They say Jus Divinum page 77. By preaching they understand an authoritative explication and application of Scripture for exhortation edification and comfort to a Congregation met together for the solemn worship of God in the stead and place of Christ They say The subject is the word the work the explication and application of this word Nehem. 8. 8. 2 Tim. 2. 15. The end is the exhortation edification and comfort of the Church for which they alledge 1 Corin. 14. 3. 2 Tim. 3. 16. The object a Congregation met together for the solemn worship of God for which they alledge 1 Corin. 14. ver 23. They say The word is to be preached to infidels Matth. 28. Mar. 16. But the principal object of this work is the Church 1 Corin. 14. 22. 1 Corin. 12. 28. Ephes 4. 12. The manner of doing this work 1. Authoritatively not Magisterially as lords of faith but Ministerially as being over the Church in the Lord. 1 Thes 5. 12. Tit. 2. 15. 1. In the stead and place of Christ 2 Corin. 5. 20. Luk. 10. 16. From this description they give us five distinctions wherein they grant us several things We say 1. That place 1 Corin. 14. will serve for us to prove a gift of prophesying to be still continuing as well as it wil serve to prove their description of preaching If prophesying were an extraordinary gift as they say pag. 97. 98. it was why then doe they alledge it to prove the way of that standing ordinance of preaching 2. It is properly preaching to publish declare and open Gospel-truths though there be not a Church or congregation for the object of it
lawful power to preach We conclude therefore that this is not that which they intend by Authoritative teaching 2. Authority is taken for that Majesty gravity fervor and efficacy that is to attend the dispensation of the Gospel in him that speaketh as Mark 1. ver 22. He taught them as one that had authority and not as the Scribes Here the manner of Christs teaching is set forth it was with authority i. e. with such gravity life and zeal as it did penetrate and come home to the consciences of the hearers and not as the Scribes i. e. not coldly slightly or doubtingly That place which they alledge for authoritative teaching partly intendeth this Tit. 2. ver 15. These things speak and exhort and rebuke with all authority or command i. e. such as are refractory rebuke them with such severity gravity zeal and fervency as if it be possible may render the word convincing to their consciences We suppose our Brethren do not take authoritative-teaching in this sense neither for undoubtedly all that preach are to doe it with life and zeal and to use utmost endeavors that the Gospel may come in power to the hearts of those they speak to that so they may not labor in vain They will not allow gifted Brethren to Preach in a contrary manner to this 3. But Authority is taken by some for that power which an Officer hath over those that he beareth Office to and because our Brethren in their aforementioned distinctions do oppose it unto and difference it from Brotherly Charitative Teaching therefore we judge that they take Authoritative teaching in this sense viz. for the preaching as Officers and the exercise of Office-power therein And those two Scriptures which they alledge to prove Authoritative teaching do both of them speak of preaching Office-wise as 1 Thes 5. 12. Only Officers were over the Church of the Thessalonians in the Lord and therefore none but Officers could so admonish the Church but we assert that gifted Members may admonish a Church in a Brotherly way though not as over it in the Lord. So Titus 2. 15. This is not only a direction given to Titus an Officer but also about a special act wherein he was to put forth Office-power viz. in the case of rebukes When any Church-members were obstinate he is directed how to exercise his Office then Rebuke not only in a Brotherly way but as over them in the Lord with command yea with all command Church-members are obliged to hearken unto admonitions or just rebukes from the mouth of any brother Matth. 18. 15. But they are under special and double obligations to hearken unto admonition and just rebukes from the mouth of their Officers because else they are guilty of contemning another Ordinance of Christ viz. Office-relation it becometh a sin not only against him as a Brother but as an Officer it is an offence not only against the relation of Brotherhood but against a higher relation of Office There is a breaking of their own engagements which they made in committing themselves to his charge it 's against that command Hebr. 13. 17. Obey them that have the Rule over you and submit your selves So that Officers may give special Commands in the name of Christ to those they bear Office unto that they obey the will of Christ and may rebuke them with all command for disobedience An Officer of one Congregation cannot by any Gospel-rule that yet we finde either give such commands or rebukes to the Members of another Church He may in a Brotherly way or Charitatively preach on Lecture-dayes or Lords dayes to another Congregation and tell the Members of it what Christ hath commanded from them and urge duty upon the penalty of sinning against God tell them of the danger of neglecting duty or rebuke them in a Brotherly way but not with all command not Office-wise because he is not over them in the Lord for he cannot orderly be an Officer to many Churches as a man may tell his neighbors childe of its disobedience to the parents or his servant of disobedience to his Master and a gifted man may for a time upon request or charitatively teach all the Scholars in the School-Masters absence yet not as being over the childe or servant or Schoole not as having the charge of them only the Parents or Master or Schoolmaster doe command or rebuke authoritatively as being set over them Now if our Brethren take Authoritative Preaching in the sense of the Scriptures they alledge to prove it by as we suppose they doe then their third Proposition viz. That none may take upon him the Office of the Ministry without a call and that none may do the work of the Ministry authoritatively i. e. Office-wise without Ordination and all their Arguments to prove it if they prove no more then they bring them for may be granted and yet they have gained nothing against the preaching of gifted men without Ordination For we may say though gifted men may not preach in publick Assemblies or Churches authoritatively i. e. Office-wise as being over them in the Lord yet they have authority i. e. a right and lawful power from Christ Charitatively to preach in publick Assemblies In a Brotherly way they may with life fervor and zeal exhort to duty and shew the danger of neglecting it and rebuke for sin not as being over them but as being desirous of their eternal good and Officers out of their own Churches can do no more Yet because our Brethren would as by some expressions we gather be understood to speak against all preaching of gifted men in ordinary cases without Ordination therefore we shall give some grounds for it and answer such Arguments as they bring against it CHAP. V. Wherein two Arguments are urged proving the lawfulness of the Preaching of Gifted Brethren though not ordained Our assertion is THat some men who are not Ordained Officers may preach Or That persons who have Preaching gifts and Graces or are apt to teach may ordinarily exercise those gifts in publick Assemblies though they be not ordained Officers This appears by these Arguments Argum. 1. From the Antecedaneousness of Election to Ordination If Election from a Church ought by Gospel-order to precede or go before Ordination of Officers then persons not ordained may ordinarily preach But Election ought by Gospel-order to precede or go before Ordination of Officers Ergo Persons not ordained may ordinarily preach The consequence of the Major is cleared thus Because good experience that a man is gifted for Office and that his gifts are sutable to that Church is so necessary as antecedent to Election that it cannot be grounded or regular without it A Church cannot in faith elect or chuse a man and commit their souls to his charge for teaching and oversight if they have not grounds to perswade them that he is gifted and qualified as Christ requireth Officers should be 1 Tim. 3. 1 2 c. and that his gifts are
is a Gift not an Office 2. That some men have the gift of prophesie or that prophesying is a gift still continuing 3. That some men who are not ordained Officers have that gift of prophesie This last position is proved thus 1. Because there is no Scripture-warrant for the ordaining prophets and without a Scripture-warrant they may not be ordained Let any be produced 2. Because they cannot warrantably be ordained Prophets until they be discerned to have the gift of prophesie they must have the gift first and therefore some men not ordained have the gift of prophesie if it be a continuing gift 3. Because there are some who have the gift of prophesie who are no officers as will appear in what followeth and Ordination according to our Brethrens Judgment is the essential constitutive thing of an Officer He that is ordained say they is an Officer Many of these Prophets are no Officers and therefore not ordained For we suppose they will not say that a man may be lawfully ordained and yet be no Church-Officer Our greatest difficulty therefore is to prove the former Propositions Prop. 1. That the prophesying spoken of 1 Cor. 14. is a Gift not an Office Argum. 1. Because all who have the gift of prophesie are Prophets Our two first Arguments before given prove this we shall not here repeat them The Consequence is clear because all who have the gift of Prophesie are not Officers they must first have the gift before they can be made Prophets by Office If they be Prophets so soon as they have the gift then they are Prophets who are no Officers for if there had been such an Office the gift must have been before the Office Argum. 2. That which ought in duty and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth that was a gift onely not an Office But the prophesying spoken of 1 Cor. 14. was such as ought in duty and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth Ergo The prophesying spoken of 1 Cor. 14. was a gift onely not an Office The Major we prove thus 1. That which the Lord had no where promised to accomplish that could not in duty nor warrantably in faith be coveted for it is a humane faith that hath not a Divine promise to bottom upon But the Lord had no where promised to make every man who was a Member of the Church at Corinth or any other Church a Church-Officer Let them shew a promise of it that will assert it Ergo Every man who was a Member of the Church at Corinth could not in duty nor warrantably in faith covet to be a Church-Officer Ergo That which ought in duty and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth that was a Gift onely not an Office 2. That which was impossible to be attained that could not in duty nor warrantably in faith be coveted It 's in vain to covet that which can never be had or which is unattainable But for every man who was a Member of the Church at Corinth to covet to become an Officer had been to covet that which was impossible to be attained 1 Cor. 12. v. 17. If the whole body were an eye where were the hearing v. 19 29 30. Ergo It could not in duty nor warrantably in faith be coveted 3. To say that the Prophets were extraordinary Officers as they must be if they were Officers at all else being ordinary Officers they must be still continuing and so there is still another Order of preaching Officers in the Church besides and distinct from Pastors and Teachers which they will not assert is more absurd If they were extraordinary Officers that maketh the case worse Can it be imagined that every man who was a member of the Church at Corinth ought in duty and might warrantably in faith covet to be an extraordinary Officer when it doth not appear that he might covet the ordinary Office of a Pastor or Teacher Doth it not sound harsh to say that every man in a Church ought to covet to be an Officer in the Church Can our Brethren exhort all the men that walk with them in Ordinances to covet that they may be Pastors or Teachers or do they unfeignedly desire it If they did surely they would not lay so much discouragement before gifted men to hinder their preaching And can they imagine that the Apostle should exhort the generality of men in the Church of Corinth to covet to be extraordinary Officers when themselves cannot exhort the generality of Christians to covet to be ordinary Officers Thus we have proved the Major of our second Argument for the evincing that the prophesying spoken of 1 Cor. 14 is a Gift onely not an Office The Minor viz. That the prophesying spoken of 1 Cor. 14. was such as ought in duty and might warrantably in faith be coveted by every man who was a member of the Church at Corinth we prove from vers 1 5 39. There is a command for it vers 1. Follow after charity and desire spiritual gifts but rather that ye may prophesie Vers 5. I would that ye all spake with tongues but rather that ye prophesied Here he wisheth that not some onely but all prophesied the gift of prophecie then may lawfully be wished to all men that are members of a Church and he addeth a reason of his wish for greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying because prophecie tendeth more to the edification of the Church then speaking with tongues without interpretation v. 39. Wherefore brethren covet to prophesie Here is an exhortation left in general among the Corinthians whereby he layeth it upon them as a duty and therefore it was that which any man amongst them might warrantably in faith covet to attain unto All had not attained to it but every man might covet to prophesie Ergo It was no Office Obj. Prophets are enumerated amongst Officers of the Church 1 Cor. 12. 28 29. God hath set in his Church first Apostles secondly Prophets thirdly Teachers Ephes 4 11 12. Yea they are set next Apostles Mr. collings above Evangelists and Pastors and Teachers Apostles and Teachers were Officers set by God in his Church so also were Jus Divin the Prophets Answ 1. The placing of Prophets before Evangelists Pastors and Teachers cannot prove them to be in dignity above Pastors or Teachers Our Brethren themselves use these words Priority of Order is no infallible Argument Jus Divinum Regim pag. 133. of priority of worth and dignity we finde say they Priscilla a woman named before Aquila a man and her husband Act. 18. 18. Rom. 16. 3. 1 Tim. 4. 19. is therefore the woman preferred before the man the wife before the husband And in another place Ib. p.
to the former objection will serve here also Possibly a Presbytery may be heretical and so the Presbytery will not consent to the Election of an Orthodox and sound Minister they will not deny that an Orthodox Eldership may act in an Election because an heretical one may not and why should they deny a Church sound in the faith a power of Election because an heretical one hath it not 2. Let them prove that the Gospel owneth any Congregation as a true Church of Christ capable of having Officers set over it by a Presbytery if the Major part be heretical Are not men to be cast out of the Church for heresie did our brethren ever read of a true Church of Christ the Major part of which consisted of Heretiques if not why do they put the case 3. By the same Argument we may prove that the power of Ordination doth not belong wholly and solely to a Presbytery for the Major part of that possibly may be heretical Because an heretical Presbytery may not ordain they will not infer that therefore the whole and sole power of Ordination doth not belong to an Orthodox Presbytery and because an heretical Congregation may not Elect Pastors why would they infer that therefore the whole and sole power of Election doth not belong to the Major part of a Congregation which is sound in the faith Obj. 4. Sometimes there have been great dissentions and tumults in popular Elections even to the effusion of blood as we read in Ecclesiastical story sometimes Congregations are destitute of Ministers for many years by reason of the divisions and disagreements thereof Ans 1. In cases of want of Pastors who can shew any Scripture rule to warrant their obtruding Pastors upon a Church without Election if dissentions in Churches be sinful a Presbyteries obtrusion of Pastors upon Churches would be sinful also 2. We say with Dr. Ames We never read that dissentions and tumults did arise among those that were Orthodox in the chusing of Pastors qualified according to Christs appointment 3. If dissentions and tumults even to the effusion of blood have attended some popular Elections yet they were but accidental to them the giving the whole and sole power of Election to a Church doth not necessarily cause but only occasion such evils and so this is no argument against popular Elections Rom. 7. 8. Sin took occasion by the Commandment yet this doth not speak against urging the Commandment Christ is a stone of stumbling to some and the Gospel an occasion of tumults when it was preached by the Apostles Asts 14. 19. the people stoned Paul for preaching the Gospel But this will not prove that the Apostles had not power to preach Christ and the Gospel Saith Dr. Ames Instituta Dei non sunt mutanda propter incommoda Ames Beller Enerv. F. 2. l. 3. c. 2. quibus sunt obnoxia sed illa incommoda sunt cavenda curanda propter instituta quae observare tenemur So much for the first Proposition CHAP. XII Concerning Election as Essentiall to a call to Office THeir second Proposition is Proposit 2. That the whole essence of the Ministerial call doth not consist in Election without Ordination Before we proceed to any Arguments we shall premise three things Premise 1. That if we should grant that the essence of a call to Office doth consist in Ordination and not in Election Yet 1. This would not overthrow the Congregational way it would not deny Congregational Churches to be true Churches for they must be true Churches before Officers can regularly be set over them whether by Election or Ordination Nor would it deny Officers in those Churches to be true Officers of Christ or to be rightly constituted for Ordination as well as Election is used in the Congregational way and so the Essence of the call is not wanting there whether it consists in the one or the other Indeed if it could be proved to consist in Ordination then one principle of most Congregational men would fall but the way would stand still It is not such an inseparable principle as the Congregational way standeth or falleth with it 2. This would not deny the lawfulness of gifted mens preaching without Ordination for though the Essence of the call to Office did consist in Ordination yet something else might give the Essence to a call to preach The written word may warrant gifted men in their preaching though unordained as well as it doth in their hearing praying private exhorting c. If Ordination doth constitute an Officer that doth not speak against the preaching of gifted men who do not assume the Office of the Ministery Unlesse they can prove all preaching to be an incommunicable work or act of Office this if granted will not forbid their preaching They are without the Essence of a call to Office yet have what is essential to a call to preach Premise 2. By Ministerial call in their Proposition we understand a call to Office and we suppose so they take it because they restrain the very work of preaching to Officers Premise 3. That though we deny Ordination to be of the Essence of the call to Office yet we assert it to be a necessary adjunct of such a call Officers ought not to be wholly or altogether without Ordination yet the Essence of a call to Office is compleat without Ordination These things being premised we shall give some grounds to evidence that the whole Essence of a call to Office doth consist in Election i. e. with acceptation and then answer the Arguments used against it Our Proposition is this Propos That the whole Essence of a call to Office doth consist in Election without Ordination Arg. 1. If Election makes a man an Elder that was not one before then it gives the whole Essence of the call to Office without Ordination But Election makes a man an Elder that was not one before Ergo Election gives the whole Essence of the call to Office without Ordination The Major they cannot deny it being clear in it self and also because they use such a Medium to prove that Ordination gives the Essence of the Ministerial Office because they say it makes a man a Minister that was not one before Jus Divinum Minist p. 164. The Minor That Election makes a man an Elder that was not one before we prove from Act. 14. 23. And when they had chosen or created them Elders by suffrages in every Church c. Whence we observe 1. That Election or chusing here mentioned made them Elders who were none before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to chuse by lifting up of hands and it is not said when they had chosen men afterward to be made Elders but when they had chosen them Elders which plainlysheweth that it was this chusing that made them Elders And our Brethren say that the word sigfieth to chuse or to appoint or to ordain and they tell us they could cite multitudes Jus
Christian faith We will suppose an hundred heathens converted we demand by whom shall these be baptized not by a private Chrictian To baptize is an act of office Not by a Minister for a Minister say they cannot perform any Pastoral act such as this is out of his own Congregation Neither can these hundred converts chuse a Minister and thereby give him power to baptive them for they must first be a Church before they have power to chuse officers and a Church they cannot be till baptized neither can they joyn as members to any other Church and thereby be made capable of Baptisme by that Minister into whose Church they are admitted For in the way of Christ a man must first be baptized before he be capable of being outwardly and solemnly admitted as a member of a particular Church The three thousand were not first added to the Church and then baptized but first baptized and thereby added to the Church Ast. 2. 41. Answ 1. The difficultie of such a case if there be any in it will be found in their way as well as in ours for if an hundred heathens be converted we may ask by whom shall these be baptized not by an officer for a Minister or officer is set in the Church 1 Cor. 12. 28. not in the world suppose it be the Catholick visible Church that is there intended yet still the Church is the boundary of Office it reacheth no further then that and the hundred converted heathens are no members as yet of the Catholike visible Church because say they persons are admitted into that Church by Baptisme and these are not yet baptized What have officers who are set in the Church to do to perform an act of office to such as are no members of any Church if they have an habitual power to Act as Ministers in any place of the world yet that power extendeth no further then the Church for then they must have a threefold relation one to the Church Catholick another to a particular Church and a third to the world and all as officers 2. Christ hath left these wayes for the Baptizing such as are converted from heathenisme to the Christian faith either they may joyn as members to some Church and so be made capable of baptisme by the Minister of that Church into which they are admitted Or they may joyn together as a Church and so call an officer who may baptize them We see no inconvenience in asserting that they may be a Church before they be Baptized the onely place alleadged against it doth not say that they were first Baptized and thereby added to the Church but the words are these Act. 2. 41. Then they that gladly received his word were Baptized and the same day there were added about three thousand souls They might be added to the Church either before or after baptisme and yet all this might be said and therefore it cannot prove that they were added by baptisme Their being Baptized was rather a sign of being added then that by which they were added Christs way is expressed Mat. 28. 19. Go ye therefore and Disciple all nations baptizing them c. they are to be first discipled and then baptized and a disciple properly is one in Christs School his Church Act. 8. ver 3. compared with Act. 9. v. 1. lest any should say that the discipling of them was by baptizing them those two are plainly distinguished John 4. ver 1. Jesus made and baptized more Disciples then John Here is a difference put between making a Disciple and baptizing him And therefore such converts may orderly become a Church or Church-members before they be baptized we have proved that they are not admitted by baptisme and themselves will grant that they are Church-members immediately after it and therefore surely their admission is to be before their baptisme Object 6. Hence it will follow That a Minister Preaching out of his own Congregation cannot Lawfully and warrantably prononnce the blessing after his Sermon for to blesse the people from God is an act of Office and to be done only by an officer Nu. 6. 23 24 25 26 compared with Revel 14. 5. Deut. 10. 8. 2 Cor. 13. 14. Eph. 1. 2. Answ 1. We do not judge that the Levites did blesse as types any more then they did pray or exhort as so nor that blessing should cease now Christ is come to blesse any more then other acts in which Christ is chief but they were appointed to bless as they did minister Deut. 10. 8. 1 Chron. 23. 13. 2. Blessing is an act of office we grant and to be performed by an officer but not onely to exhort is an act of office yet some not in office may exhort as we have proved and might do so under the Old Testament without offence to the Levite Act. 13 ver 14 15. we have read that the Jewes had in their Synagogues a Pew or Seat on purpose for brethren to speak out of where they that had any thing to offer did place themselves and set until the rulers therein did give liberty of speech in which Seat Paul was noted by them and not as an Apostle but as a brother among them and they sent unto him that sat viz. in the Speakers place In like manner blessing is an act of office it was performed by the Levites but not onely David did blesse and he was no Levite 2 Sam 6. 18. 3. Though blessing were to be performed by office onely yet being an act of a common nature which all have right in who are blessed of Christ it may be put forth by vertue of communion which case hath been already spoken to by us Argu. 7. If the whole Essence of the ministerial call consisteth in Election Jus Divin Min. p. 144. without Ordination then it will necessarily follow that when a Minister leaves or is put from that particular charge to which he is called that then he ceaseth to be a Minister becomes a private person and that when he is elected to another place he needs a new Ordination and so toties quoties as often as he is elected so often is he to be ordained Ans If by Minister they mean an officer we grant the consequence thus far that if he leaveth or be justly put from that particular charge to which he is called then he ceaseth to be an officer and when he is elected to another place he needs a new Ordination we can see no inconvenience in granting this consequence If by Minister they do not mean an officer then they speak nothing to the question in hand which is onely about a call to office we deny that either election or Ordination giveth the call to gifted men to Preach But we suppose they speak of the call to office and then although we deny that an officer leaving or being unjustly put from his particular charge becomes a private person for by Christs allowance he may still act in
because that particular Church to which he is an Officer may belong to that Catholick-Church and yet his office may extend no further then his particular congregation he may have no relation so much as in actu primo to any other Church He cannot be denyed to be set in the Common-wealth who is set in any one place or Parish which is in it and so an Officer may be said to be set in the Church-catholick who is set in any particular Church which appertaineth to that universal and yet the office may be bounded by that particular Church may reach no further and therefore the being set in the Church-catholick cannot enforce a relation as an Officer to to that Church without which no double relation As for Ephes 4. The Apostle speaketh either 1. Of the mystical body one in spirit and faith over which never any were set as Officers in the whole part of it being in heaven when the Apostles were on earth nor in part if so then with or without its own act not without for as office and authority is Christs gift as our fountain so the Churches call is the means thereof answer of the Assembly to the reasons against the instance of the Church of Jerusalem p. 12. not with its own act for they that never met nor can meet unto a Church act put forth none Ergo though Officers be given for the mystical Church yet they have not relation to it as Officers over it in the Lord. Or 2. Of the integral body which is one by consent and agreement as the body of Antioch is one and the body of Ephesus is one the unity of the Spirit to be kept there c. We see no absurdity to say God hath given to or set in the Church viz. this and that Church Apostles Evangelists for the edifying of the body sc this and that body And whatever we have in notion we can find no Church in existence or action but must be a particular Church as it is proper to say Satan persecutes man though there be no Catholick man to persecute because he persecutes this and that man so to say God careth to edifie the Church the body though no Catholick body or Church but this and that particular Object 2. If a Minister when he removes or is removed from his particular Congregation ceaseth to be a Minister then it will follow 1. That if the Church that called him prove heretical and wickedly separate from him that then the sin of the people should nullifie the office of the Minister Or 2. If the Church refuse to give him competent maintenance and starve him out from them or if the major part unjustly combine together to vete him out that then the covetousnesse and injustice of the people should make void the Function of their Minister Or 3. By this Doctrine there will be a door opened for the people of a City or a Nation to un-minister all their Ministers which things are very great absurdities and contrary to sound Doctrine Ans 1. As to the two former particulars though such Churches do hainously sin against the Lord and commit wickedness at a great height and must expect that the Lord will reward them according to their works for separating from and nullifying of the office of such as Christ hath set over them upon such accounts yet we know not but that in such cases the sin of the people may nullifie the office of the Minister it doth debar him from the exercise of his office and why may it not make void the office Suppose upon taking up some wicked principles they cruelly murther or take away the life of their officer surely he ceaseth then to be an officer and if their sin can nullifie his office in such a way why not by an unjust separation from or rejection of him 2. If a peoples sinful rejection of their officer doth not nullifie his office we suppose the reason is not because his office-power extendeth beyond that particular Congregation but because he is de jure and of right still over that Church as its officer though he be hindred by their sinful actings from the exercise of his office amongst them as a lawful Prince may by an unjust invasion be disabled for the exercise of Government in his Kingdom though he yet be the Supream Governour and may recover his right when he can But if a Minister voluntarily removeth or be rejected by the people when either of these are upon just grounds then surely the relation between them ceaseth and so he ceaseth to be an officer 3. As to the third thing they grant that a peoples rejection of a Minister maketh him cease from being their Minister and this openeth as wide a door for the people of a City or Nation to un-minister themselves or to leave themselves without any Ministers as the other assertion doth to un-minister their Ministers if the people of a City or Nation will be so wickedly disposed as to withdraw subjection from or reject all from being their Ministers what advantage can there be in their having the name of office upon them when they cannot exercise their office there and if they be unjustly rejected and lose their office thereby they may become Officers again in other places as well as if they be but put out from being their Ministers Object 3. Because there is no Scripture to warrant the iteration of Ordination Jus Divin Min p. 147. in case of removal The Apostles went about ordaining Elders in every Church and Titus was left in Crete to ordain Elders c. but there is no mention made of any command for reiterated Ordination neither indeed can it be for Ordination being a setting a man apart to the Office of the Ministery as we shall hereafter prove and not onely to the exercise of it in such a place though the local exercise should cease yet his office still remains and therefore needs not be reiterated Answ 1. There is no Scripture that we can find to evidence that a man is an Officer to any more then a particular congregation and if his office extendeth no further then in case of removal he ceaseth to be an officer or becometh no officer And here 2. All those Scriptures that warrant the Ordination of any Officers do warrant the iteration of Ordination in case a man becometh an Officer again to any other Church As in a corporation if Bayliffs or other Officers having served their whole time do become no Officers and afterward the same persons come into the same Offices again the same Law that required such ceremonies to be used in the investment of all such Officers doth require the iteration of such ceremonies upon a new entrance into those Offices though the Law doth not require it under the notion of an iteration So all those Scriptures that warrant the ordaining of all Church Officers must needs warrant the re-ordaining of such as after a
The Scriptures hold forth neither precept nor president for the necessary subordination of any Church of Christ to any society of men without it self for any acts of Church-government as this is by our brethren supposed to be it is ordinary for Churches to be without any officers either by the death or removal c. of those that were seated in them and if they cannot attain officers without some officers of other Churches put forth acts of Government and jurisdiction to make officers for them that will imply a necessary subordination of Churches to other societies without them which is no where warranted by the Word 2. There is no Gospel Rule to warrant any ordinary officers in putting forth any acts of Government or any Presbyterial acts properly so called towards any persons without those particular congregations where they are fixed as officers let our brethren produce any such Gospel rule to justifie their acting both for matter and manner as Presbyters as officers towards any beyond their particular Churches over which they are made overseers They are officers whereever they act but they do not act as Presbyters to any out of their particular congregation If 40. or 100. Mayors Bayliffs or Constables meet together they may be called Mayors Bayliffs or Constables but cannot act unitedly in any acts of such offices though they be officers and have a lawful authority to act singly every one within his own precincts yet they have no power to act together as such officers all the Mayors have not power to act together as Mayors to any one Corporation all those Constables have not power to act together as Constables so Ministers have a power from Christ to act as officers as Presbyters in their own congregations but if a hundred of them meet they have not power to act together as Presbyters as Officers to any one congregation It is not not enough that they are all Officers of Christ to warrant their acting togethers as Officers but they must be commissionated by Christ to act in combination and together as a Presbytery or else they cannot justifie their actings There is no Scripture warrant for any other Presbytery but that onely which is within a particular congregation and there is no rule to justifie a Presbytery of a particular congregation in putting forth any acts as a Presbytery towards any but the members of that particular congregation where they are fixed and therefore some believers may as lawfully ordain as any Presbyters in the world for their power as Presbyters extendeth no further then their particular Congregations and if they do not act as Elders in ordaining then why may not believers ordain without Officers Divers of Mr. Collings Arguments against hearing of men not ordained we may use here and they will conclude much more strongly against calling in Officers of several Churches and their acting in combination or together as a Presbytery in ordaining Officers for a Church which is without Officers Such a company of Officers have no promise made to them in acting as a Presbytery nor the people in calling them in for that end and therefore they cannot pray in faith for a blessing upon them therein according to his third Argument Ordaining Officers is instituted worship and Officers of divers Churches are are not warranted either by Scripture precept or president to become a Presbytery and as a Presbytery to ordain and therefore by his fourth Argument it is sinful It is to run out of Gods blessing for there is no promise made by God to it and it is a running upon temptation because a Presbytery of Officers of divers Churches is no ordinary means of Gods appointment and therefore to practice that way is sinful and unlawful by his sixth Argument It is to partake of other mens sins for such a Presbytery is encouraged in ordaining and so in sinning they having no warrant as a Presbytery to ordain by mens coming to be ordained and therefore it is sinful by his seventh Argument And thus it may be seen what inconveniencies the asserting Ordination to be an act of a Presbytery as such draweth along with it But if Ordination be no act of Government no act peculiar to a Presbytery as such which as we conceive it is not then a Presbytery may ordain where a Church hath one and either some believers without Officers may ordain or the Officers of other Churches may be called in to ordain not as a Presbytery but as persons meet and able to do such acts as Ordination consisteth of in case a Church hath no Officers Arg. 3. If some believers who are no Officers may publickly preach then in a Church that hath no officers they may lawfully or warranably ordain without officers For there is no Scripture-light to evidence that ordination is so great a work as preaching or that it is more limited or restrained to officers then preaching is But some believers i. e. such as are gifted who are no officers may publickly preach as we have largely proved Ergo some believers in a Church that hath no officers may lawfully and warrantably ordain without officers Arg. 4. If some believers may with Christs allowance act in other special publick Church-works then also in a Church that hath no officers they may ordain unless some special reason can be given against their ordaining more then against their doing those works for the Scripture doth not limit and particularize all the services they may act in But some believers may with Christs allowance act in other special publick Church-works and there can be no special reason given against their ordaining more then against their doing those other works Ergo in a Church that hath no officers they may ordain The Minor we prove from Act. 15. 2. They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question A Church then hath power to chuse call and depute not onely officers but others of their members to act in special publick services as occasion is offered and necessity requireth and this deputation was to act in a publick Assembly as the chapter sheweth and will our brethren say that those may act in a Synod who may not act in ordination Nay the brethren acted in that Synod v. 22. Then it pleased the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch c. by which it is evident that a Church of Christ hath power by an occasional choice to authorize some believers to act in special publick businesses appertaining to the Church yea the brethren acted in making the very decree it self v. 23. The Apostles and Elders and Brethren send greeting c. The decree runneth in the Brethrens name as well as in the Officers name as the Title sheweth and therefore either our Brethren must say that some believers may ordain or else that men may act in making decrees in
Churches extraordinary helpes were necessary for the giving a knowledge of that Gospel order which Christ would have observed in his Churches and as Physical rules may be known in the Theoretical part and yet it is needful to have direction in and about the practical part so when the Apostles had converted people to the faith it was needful that they or Evangelists c. should give them a knowledge of Church order what Officers they should have and also direct them how to put in practice such Gospel Rules as are left about the attaining of Gospel Officers and although Paul and Barnabas and Titus had not acted at all in the Ordination yet their going from place to place had not been unnecessary because their guidance and direction was advantageous in coming up to Gospel order 2. We might as well say to what end and purpose should the people ordain in those dayes when there were Apostles and Evangelists who might by their office go from place to place and ordain many works that men lawfully may do yet if others be put in trust to do such things they say to what purpose should we act in them when they need no help we will not take the works out of their hands yet this hindreth not acting in them when help is wanting which is the case when a Church is without Officers 3. It is not proved that the principal or chief end of Christs appointing Officers either extraordinary or ordinary or of Paul and Barnabas in going from place to place or of Titus in staying at Crete was to ordain Elders that was but a little parcel of their work whereas our brethren speak of it as if it were the chief intendment of their journeyings too and fro And unless it were their main business which cannot be proved what colour of reason is there in it against the peoples ordaining because Paul and Barnabas went about confirming the souls of Saints c. Act. 14. 22 23. and ordained Elders in some Churches in their journeyings and because Titus was left at Crete to set in order things wanting Tit. 1. 5. and where they were without officers did ordain elders therefore it was to no end and purpose that they went from place to place or that Titus stayed at Crete if the people themselves might ordain Who will not discern the weakness of such an Argument it may easily be answered that if they had not ordained one elder or if the people had ordained all in their presence yet there were other necessary ends and purposes that they were sent from place to place about viz. to Preach the Gospel and confirm the Saints c. 4. Christ hath appointed officers to do some works which others may do who are no officers yet it was not in vain or to no end and purpose that officers were appointed to do them officers are appointed to visit sick the Jam. 5. 14. Is any sick among you let him call for the elders of the Church c. and yet will any say to what end and purpose are elders appointed to visit the sick if others may be called for and may visit them will our brethren say here frustra fit per plura c. There might be some officers its like in some of those Churches where they ordained elders and Paul and Barnabas Preached where they went but will any say to what purpose did they Preach if the officers that were before in those Churches did Preach frustra fit per plura c. This Argument would be as strong against Apostles and Evangelists Preaching where officers were who might Preach as against the peoples ordaining without officers The Apostles and other officers might be appointed to do it and yet the people might have liberty to ordain in a Church without officers and we can find no Scripure that this will be against Object 3. All that is written in the Jus Divin Min pag. 186. Epistles concerning the Ordainers and the qualification of the ordained c. is all written in the Epistles unto Timothy and Titus who were Church-officers In the other Epistles which were written unto the Churches there is no mention made of these things which doth abundantly prove unto us that the work of Ordination is a work belonging to Ministers and not to the people Ans 1. It is usual to direct charges unto officers when yet the duties required are to be performed by the people at least when their concurrence with the offices is called for in coming up to the duties so Rev. 2. the Epistles are dedicated to the Angels of those Churches and yet our brethren grant that they are to be understood as meant of the whole Churches as appears Revel 1. 11. Revel 2 ver 7. 11 17. So although those charges be directed to Timothy and Titus yet as Master Hooker observeth It never was intended they should act them alone c. Either these things were to be acted by Timothy and Titus with company and then why not by the people as well as by officers there is as little mention made of the concurrence of officers as of the people and if we fetch the Rule for it from other Scriptures then the qualifications of officers being laid down in those Epistles as they were before the people to regulate their Election Acts 6. ver 3. hence we may safely conclude that the people are intended and are to be acters in following these charges as well as officers If Timothy and Titus were to act them alone then they are written to them as Evangelists or else it must be granted that it belongeth not to a Presbytery only to ordain one Presbyter may do it and if to them as Evangelists then they are no Presidents unto us 2. All may aptly be written to Timothy and Titus although they acted not at all in the Ordinations because they were to give directions unto others how to act in them They might be directed to them because they were to see the things done although many of them were to be done not by themselves but by others hands as Titus 1. 5. Surely Titus himself was not alone nor with officers to set in order all things that were wanting If Deacons were wanting was Titus and other officers onely to act herein surely the people were to chuse them according to Acts 6. ver 3 5. and therefore the things written about were not to be acted onely by Church-officers but some of them by the people with the guidance and direction of these officers which they had So 1 Tim. 2. ver 1 2. I exhort that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority c. will any say that onely Church officers are to pray for Magistrates and those in Authority surely such Subjects as are no Church-officers may pray for their Governours as well as for other men and yet this charge is given