in the New Testament we meet with no such command laid upon the people We reade that Timothy and Titus and the Presbytery are to lay on hands but not a word of command for the people but rather against it as we have shewed 3. When it is said That the children of Israel laid on hands it is not imaginable that all the Israelites did put on hands but it was done by some chief of them in the name of the rest And as Ainsworth observes It was done by the first-born For the first-born was sanctified and consecrated unto the Lord Exo. 13.1 Because the Lord when he destroyed the first-born in Egypt spared the first-born of the Israelites therefore he challengeth a right in all their first-born and they were to be given to him And now the Levites were taken by God in stead of the first-born as appears Numb 8.16 17. And hence it was that the children of Israel that is the first-born of Israel were to lay on hands upon them for the Levites gave an atonement for them and were offered up unto the Lord in their stead and as the Rabbins say Every first-born laid on hands on the Levite that was for him Which if it be so will afford us two other answers to this text 4. That the children of Israel had not onely a special command but a special reason also for what they did And therefore this example cannot be made a patern for New Testament practice 5. That this laying on of hands upon the Levites was not for them to set them apart for the service of the Lord but rather a setting them apart for a Sacrifice unto the Lord. It was the command of God that the children of Israel must put their hands upon the Sacrifices they did offer unto the Lord. The Levites were now to be waved or offered before the Lord for an offering of the children of Israel and to be offered in stead of the first-born And therefore the first-born did put their hands upon them as their propitiation and atonement It is very observable That notwithstanding this Imposition of hands the Levites were not thereupon invested into their office and made able immediatly to execute it But Aaron the Priest was to wave them before the Lord for a wave-offering that they might execute the service of the Lord. It was Aarons waving of the Levites and separating them from among the children of Israel that did constitute and make them Church-officers And thus at last we have put an end to our first part concerning the Divine Right of the Gospel-Ministry and have as we hope sufficiently cleared to the consciences of our people That there is such an Office as the Office of the Ministry perpetually to be continued in the Church of Christ. That no man ought to take upon him either the Office or the Work of the Ministry unlesse he be lawfully ordained thereunto That Ordination of Ministers is an Ordinance of Christ and ought to be by the laying on of the hands of the Presbytery c. We cannot but expect to meet with many Adversaries that will oppose what we have here written Some will deny the very Office of the Ministry Others will grant that there was such an Office in the Apostles dayes but will say that it is now quite lost Some will grant that the Office of the Ministry is perpetually necessary but will adde That it is lawfull for all men gifted to enter upon the publick work of the Ministry though they be not called and ordained thereunto Some are for an immediate and extraordinary Call to the Ministry Some will deny all Ordination of Ministers Others will grant Ordination but deny Imposition of hands Others will grant Imposition of hands but say That it ought to be done by private Church-members and not by the Presbytery By this it appears that our Adversaries differ as much one from another as they do from us And therefore we need not be much afraid of their opposition for in writing against us they will be necessitated also to write one against another It is we confesse a great lamentation and shall be for a lamentation that there should be such differences and divisions amongst Christians and especially amongst those that professe the Protestant Reformed Religion and have made a necessary and just separation from the Idolatry and superstition of the Church of Rome Hereby God is greatly dishonoured True Religion hindered and disgraced The wicked are hardâ—ed in their wickednesse The Popish party is encouraged The godly party weakned and great stumbling blocks are laid before weak Christians to deter them from true conversion But we hope that this which we have written will contribute something towards the healing of these differences and uniting of all godly and unprejudiced people in peace and truth This is our design this is the success we pray for We have been necessitated to make frequent mention of A Platform of Church-Discipline agreed upon by the Elders and Messengers of the Churches in New-England and have expressed our dissent from some things therein contained But we desire the Reader to take notice 1. That in the Preface to this Platform they assure us of their hearty consent to the whole Confession of Faith for substance of Doctrine which the Reverend Assembly presented to the Parliament and tell us of an unanimous vote of a Synod at Cambridge 1648. which passed in these words This Synod having perused and considered with much gladnesse of heart and thankefulness to God the Confession of Faith published of late by the Reverend Assembly in England do judge iâ— to be very holy orthodox and judicious in all matters of Faith and do therefore freely and fully consent thereunto for the substance thereof c. And do therefore think it meet that this Confession of Faith should be commended to the Churches of Christ amongst us and to the honoured Court as worthy of their due consideration and acceptance 2. That as we agree wholly in the same Confession of Faith so also we agree in many things of greatest concernment in the matter of Church-Discipline 3. That those things wherein we differ are not of such consequence as to cause a schism between us either in worship or in love and affection Our debates with them are as it was said of the disputes of the ancient Fathers one with another about lesser differences not contentiones but collationes We can truly say as our Brethren do in the fore-named Preface That it is far from us so to attest the Discipline of Christ as to detest the Disciples of Christ so to contend for the seamless coat of Christ as to crucifie the living members of Christ So to divide our selves about Church-communion as through breaches to open a wide gap for a deluge of Antichristian and prophane malignity to swallow up both Church and Civil State The main intendment and chief drift of this our undertaking hath been to oppose those that say
Question is What may be done in an ordinary way in Churches where Ordained Ministers either are or may be had Though we will not prescribe against necessity yet we would not have necessity pretended where none is For we reade that the Indians were converted to the Christian Faith by the means of Aedesius and Frumentius two private men but we reade not that either of them took upon them the Office or work of the Ministry Frumentius was ordained Bishop of the Indians by Athanasius Theod. Eccl. hist. l. 1. c. 22. And it is observable how great a journey he undertook rather then to run or officiate without a Call The Iberians were converted as the same Authour relates by the means of a Captive Maid but they sent to Constantine for ordained Ministers by whom they might be further instructed and guided in the waies of God which probably our gifted men would never have done These things thus premised we come now to prove our Proposition That None may undertake the work of the Ministry but he that is solemnly set apart thereunto not respecting so much the number as weight of Arguments First We argue thus That work for the doing of which God hath designed speciall Officers of his own neither ought nor may be performed by any that are not designed unto that Office But God hath designed speciall Officers of his own for the preaching of the Word Therefore None ought or may preach the Word but such as are designed unto this Office The major of this Argument is confirmed by these Reasons First Because God hath severely punished such as have done the work appointed by him to speciall Officers though they had no intent to invade the Office unto which that work was by God designed This appears manifestly first in the case of Saul 1 Sam. 13.8 9. c. He lost his kingdom for offering sacrifice though but once and that in a great straight The Philistims were ready to assault him he had not made his peace with God Samuel delaied his coming the people began to scatter from him whereupon he constrained himself and offered a Sacrifice yet for this one presumptuous though as it might seem necessitated act he hears from Samuel that he had done foolishly i. wickedly and from God that his Kingdom was irrevocably rent from him Secondly In the case of Vzzah 1 Chro. 13.9 10. who put his hand to the Ark and that out of a good intention to keep it from falling when the Oxen shook it and yet the anger of the Lord was kindled against him and he smote him that he died Better it had been for Vzzah to have kept his hands farther off then to have touched the Ark without warrant and better for the people of God that he had so done for for his rashnesse God made a breach upon them and smote him and this act of his did not help but hinder the bringing of the Ark up into the place prepared for it Thirdly In the case of Vzziah 2 Chro. 16.16 17 18. c. who when he was strong had his heart lifted up to his destruction for he transgressed against the Lord his God and went into the Temple of the Lord to burn incense upon the Altar of Incense but the Priests of God withstood him and said It appertaineth not to thee Uzziah to burn Incense to the Lord but to the Priests the Sons of Aaron that are consecrated to burn Incense Go out of the Sanctuary for thou hast transgressed neither shall it be for thine honour from the Lord God and though he was a King yet the Lord smote him immediatly with the plague of Leprosie of which he was not healed till his death This famous History holds forth these great Truths 1. That it is a transgression against God in any to enter upon the work designed by God to another calling 2. That the Original of this transgression is pride of heart 3. That it is the Ministers duty to testifie and bear witnesse against such transgressions 4. That it is dishonourable in the sight of God whatever foolish people may imagine thus to transgresse 5. That God will not be alwaies silent to suffer such transgression unpunished in the greatest when his Ministers warnings are rejected Vzziah would enter into the Sanctuary and is separated from the Congregation Now though God be not so immediate in the severe punishing of such presumption in our daies yet these things are written for our instruction upon whom the ends of the world are come that we should not be presumptuous as some of them were lest we also perish as these did Secondly Because this practice doth make void or at least unnecessary or insufficient those Officers which God hath appointed This is in it self a truth of clearest evidence What needs a peculiar Officer to be set apart to a common work As in the naturall body there is no peculiar member set apart as the Organ of feeling because this sense is common to every member so in the body of Christ there need not any speciall Officer be designed for such a work as is common to and may be performed by every Christian. Thirdly Because this practice doth confound and disturb that order which God hath set in his Church therefore it must needs be sinfull God is the God of order and not of confusion 1 Cor. 14. and hath commanded that every one should do his own work 1 Thess. 4. Rom. 12. And abide in his own calling 1 Cor. 7. He hath condemned those that walk disorderly 2 Thess. 3. and are busie bodies he hath placed in his Church different orders some Shepherds some Sheep some Teachers of the Word some to be taught as their places so their works are distinct as the different members of the body have different offices but now as in the body there would be confusion if any member should do the work of another member so is it in the Church if any member shall invade the duty of another This takes away distinction between Shepherds and Flock Pastor and People Rulers and Ruled and with the new Astronomers casts down Stars towards the Centre and advances and wheels the dull earth to and in an heavenly orb No marvel such Phaetons burn up the spiritual world by presuming to govern the chariot of the Sun Thus the major being cleared we come to the minor or Assumption That God hath set peculiar Officers apart for the Preaching of the Word For the proof of this these two things are to be done First We must prove that Ministers are Officers the Ministry an Office set up by God in his Church For this we referre to the foregoing Propositions in which this Point hath been largely discussed And indeed who can in reason deny that those that are set by God in his Church as Stewards Heraulds Watchmen c. are set by God as Officers in his Church The Apostle himself reckonâ— them up as special members in the body
of God and a spirituall Rule over the Houshold of God Q. 2. What is meant by the word Office Ans. For this you must know That there is a great deal of difference between the Office and the work of the Ministry Indeed in Scripture they are sometimes held forth by one Name because they are near akin Act. 6.4 We will give our selves to the Ministry of the Word And Rom. 11.13 I magnifie my Office Both in the Originall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet are they really distinct in nature as Relation and Action and separable either by Divine Providence in case of sicknesse or by humane pravity in case of Imprisonment Banishment or Rejection of the People or Supine negligence sloath ambition or covetousnesse in the Officer Impossible it is to dispute about the Office without mention of the work they being Relatives and therefore cannot be understood the one without the other But yet because there are a double sort of dissenters some that deny the very Office of the Ministry Others that grant the Office but yet think it no sin for a man gifted though uncalled to assume the publike work of the Ministry Our purpose is to speak distinctly to both But in this Proposition only to the first The Office of the Ministry is a spirituall Relation to the whole employment of the Ministry in a person qualified founded upon a speciall and regular call For its generall nature It is a Relation as is evident by removing all other kindes In particular it cannot be Action For this is transient but an Office is permanent For its property It is a spirituall Relation to distinguish it from naturall and civil Relations It s Subject is a person qualified Namely 1. Able 2. Willing 3. Pious in the judgement of Charity It s Object or â—erm is the Ministeriall employment amplified by its extent in order to the work A gifted Brother may upon just occasion materially exercise some parts of the Ministry as Prayer opening and applying of the Scripture but not all parts as Administration of the Sacraments nor the former in publique unlesse lawfully called thereunto It s Foundation is Vocation or a Call limited 1. By its Specialty A generall Call enables to Prayer and Teaching as a Christian but only a speciall and particular Call enables to these duties ex officio authoritativè A private person may bring news of a Treaty to be had but only an Embassadour or Herauld comes enabled by Authority to treat 2. It is limited by its Regularity to distinguish it from the bare Call of the People The Peoples Call may determine a Persons Ministry in an especiall manner to themselves but cannot invest a person into the Office of the Ministry who was not a Minister before Nor can their deserting of him put him out of Office though haply it may out of imployment Action is transient but Relation is permanent Therefore the Office is better defined by relation to the work then by relation to a particular people who may easily out him of his work but not of his Office This Regular Call then consists not in bare instinct whereby men run before they be sent nor barely in the suffrages of the people which make a Person their Minister not a Minister But in mission either immediate by God and Christ witnesse the Prophets and Apostles or mediate by some delegated and authorised by God for that purpose Nihil dat quod non habet Nor can he who is not either a Minister or the Lord of Ministers regularly make a Minister Paul was called by Christ Timothy by Paul and the Presbytery Nor do we reade of any called ordinarily to the Ministry without Ministers And here by the way take notice That the very nature of the Office of the Ministry argues strongly that none can take upon them that sacred Office without a lawfull Call and Ordination since the very Foundation of this Relation is a lawfull Call and without a Foundation no Relation can either exist or persist But more of this hereafter For the present That which we have now to prove is That the Office of the Ministry that is That a spiritual Relation to the whole employment of the Ministry in a person qualified founded in a speciall and regular Call is of Divine Institution Or more plainly That the Ecclesâ—asticall Ministry is an Order Function or Office that hath its Originall from Heaven Not from an Ordinance of Parliament but of the Lord Jesus Christ which we shall prove by these Arguments From the peculiar designation of some Persons to the work of the Ministry Whence thus we argue If God hath peculiarly designed some Persons to this work of the Ministry then the Office of the Ministry is by Divine Institution But God hath peculiarly designed some Persons to the Work of the Ministry The Consequence is clear If God appointed some Persons to the Work of judging Israel then the Office of Judges was by Divine Institution If God appointed some Persons to carry the Utensils of the Tabernacle or Temple and to keep the doors then the Office of the Porters and Door-Keepers was of Divine Institution So here if God designed some Persons to the Work of the Ministry then there is such an Office And it will be further strengthened by this consideration That where there was no distinct Office God did not design peculiar Persons for the Work but left it in common to all and where he left it in common to all there was no distinct Office Thus the daty of Almes-giving in generall because it is a duty common to all and no peculiar Persons are designed to it but it is equally required of all according to their ability therefore there is no such Office of Almes-giving But now to distribute the Alms of the Church in a work peculiarly determined to some particular Persons which are called Deacons and is not common to all and therefore the Office of the Deacon is by divine Institution Adde further that to design particular persons to any work to which all have a like Call Power and Authority is needlesse and ridiculous So much for the proof of the consequence The Antecedent will easily be made out 1. That this was so under the Law is evident beyond all dispute to all who reade and beleeve the Old Testament Though all Israel was Holinesse to the Lord a Kingdom of Priests and a Holy Nation as all Christians are now in their private duties and domestick Relations to offer up spiritual Sacrifices acceptable to God by Jesus Christ Yet there was then a distinct peculiar Ministry in the Levitâ—s the Sonnes of Aaron by divine appointment And no man might take that honour upon him but only he that was called thereunto as was Aaron Heb. 5.4 Nor might any enter within the Tabernacle but the Priest accomplishing the Service of God 2. As it was thus in the Jewish Church before Christs Incarnation
with all deceivablenesse of unrighteousnesse therefore we must Watch and Pray for the spirit of discerning that we may distinguish between things that differ 3. Consider as the Lord had his truths so he had his Church in Babylon during the rise and growth and reign and continuance of Antichrist The Apostacy though generall over all tongues and kindreds and Nations yet it was not so universall in all individuall persons but that there were a remnant according to the Election of grace As in the Baalitish Apostacy the Lord reserved seven thousand who had not bowed their knees to Baal So in this Antichristian defection the Lamb upon Mount Sion had 1â— times 12. thousand that adhered to the doctrine of the 12. Apostles and these 144000 had their Fathers name written in their Forehead redeemed from among men bâ—ing the first-fruits unto God and to the Lamb and in their mouth was found no guile and they were not defiled with those Antichristian whoredomes For they are Virgins they were the true seed of the woman which keep the Commandments of God and have the testimony of Iesus Christ against whom the Dragon raged And therefore when the Romanists ask where was the Church before Luthers time We answer it was in and among them though it was not of them The Waldenses Albingenses Berengarians Pauperes de Lugduno or Lionists Lollards in severall places having many other severall names and these in the severall ages of the Reign of Antichrist held the truth of Jesus and opposed the errours of the man of sin which severall Popes endeavoured to destroy but could never effect All the Kings and Potentates of the earth were stirred up against them and a Decree made that if any temporall Lord did neglect to expell them out of his Dominions that he should be excommunicated his subjects absolved from allegiance and all their Lands confiscate and given to others Hence some of the Princes of the earth made it Treason for any of their Subjects either to hear or harbour them or any waies to releeve them And the armies raised against the Saracens and Mahometans were converted against these poor Christians and plenary indulgence pardon of all sin promised to all that would fight against them And if in France alone as it s reported in the History of that War there were slain ten hundred thousand what shall we think the number of them to be who were slain in all other Nations Yet under all these pressures and persecutions though they were often dispersed yet they could not be extinguished but these afflicted people of the Lord being scattered fled into Provence and the Alpes some into Calabria Bohemia Polonia and into Britain as Thuanus in his Preface And though many Opinions were imputed to them to make them odious yet their accusers do wofully and wonderfully contradict themselves as some of our Learned men do prove and some of them ingenuously confesse yet their main tenents were that they renounced the Church of Rome as the mysticall Babylon contemned the Pope as the man of sin and rejected their severall Popish opinions as Antichristian They held the same truths for substance that the Protestants now professe Insomuch as some of the adversaries confesse that they who are now Calvinists were anciently called Berengarians and the New Protestants are the Old Waldenses This Sect some of the Papists complain to be of all most pernicious to the Church of Rome 1. Because it is most ancient and durable having continued from the time of Pope Sylvester Others say from the time of the Apostles 2. Because most generall no part of the earth scarce free from it 3. Because it hath the greatest appearance of godlinesse for they live justly towards men and believe all things well concerning God only they blaspheme and hate the Church of Rome As the Lord had his Saints during all the Reign of Antichrist so he raised up his Ministers who in their severall successive ages in severall places testified against the spirituall whoredomes idolatrous worships and deceiving frauds of Antichrist it 's true as the generality of the people so the generality of the Priests in those times did worship the Beast even all that dwelt upon earth whose names were not written in the Lambs Book of Life and some observe that it was the righteous judgement of the Lord upon the Church at that time that such an Apostate people should have such apostaticall Priests and the holy Ghost maketh this one expresse ground because men did not receive the love of the truth that they might be saved therefore God shall send them strong delusions that they should beleeve a lie that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse But in this generall defection both of people and of their Teachers The Lamb had a remnant with him who were called and chosen and faithfull even an afflicted poor remnant of Pastors as well as of people reserved in the midst of Babyltn who did trust in the Name of the Lord and those godly pious Priests were both obedient unto and bold in the faith of Jesus Now if there were such Ministers during the reign of Antichrist that followed the Lamb did not defile their garments but preached and prayed and lived and died in their constant and consciencious oppositions of the man of sinne then surely the Ministry was not totally lost under the reign of Antichrist But that there were such appears both by Holy Scripture-prophesie which foretels it and unquestionable History of the Church that confirms it In the one men may learn what God spoke with his mouth In the other what the Lord fullfilled with his own hand The holy Ghost expresseth that there should be some to prophesie in Sackcloth one thousand two hundred and sixty daies Now not to dispute but taking that for granted which the best Interpreters assert and by Arguments out of the Revelations prove 1. That those One thousand two hundred and sixty daies are not naturall daies but propheticall every day taken for a Year as Ezek. 4.6 Num. 14.14 2. That those two Witnesses prophesying were not two individuall persons as Enoch and Elias as Bellarmine and other Papists affirm but a succession of Holy men stirred up all that time to testifie the truth of Christ against Antichrist as our learned men prove 3. That the Reign of the Beast continuing for 42 moneths which moneths taken prophetically as before every day for a year and reckoning for every monâ—th 30 daies now multiply the 42 by the 30. and the reign of the Beast is 1260 years and though there be great difficulty when to begin the rise and reign and most Expositors herein much vary yet in the continuance there is a generall accord and none can rationally make any question about it 4. That these Sackcloth-prophecies though but very few comparatively to the Locusts out of
the Bottomlesse pit which were innumerable called two like their types Moses and Aaron who brought Israel out of Egypt or as Elias and Elisha which reduced Israel out of Baalism yet these Witnesses though in number few continue in their successions all the reign of the Beast for the daies of their prophecying in Sackcloth are One thousand two hundred and sixty years and so expire not till the 42 moneths of the Beasts Reign be expired Now fifthly we adde that these Sackcloth Prophesiers were not only Saints who mournfully bewailed the abominations of those times that the holy City should be trampled under foot but also that they were holy pious Ministers distinct from the Saints in Office and in the act of their Prophetical function which is intimated to us 1. From the power bestowed upon them the Lord gives to them not only to pray and to mourn but to Prophesie Rev. 11.3 Not so much by prediction of things future as by Preaching the everlasting Gospel It was a mighty power from on high that a few contemned persecuted Ministers should have gifts to be able and power to be couragious to preach against the son of perdition when all the world wondered after the Beast 2. From their effectual exercise of that power and that in their publick detecting those Antichristian abominations and denouncing the wrath of God against them It is said in the daies of their Prophesie though they were poor men and had no carnal weapons to defend themselves or offend their enemies yet in a spiritual sense fire proceedeth out of their mouths and devoureth their enemies Revel 11.5 For the Lord did make his words in their mouth to be fire and the people wood and it devoured them Ier. 5.14 and the holy Ghost adds further that these Prophets tormented them that dwel upon the earth v. 10. 3. The Spirit of truth doth not only call these two by the name of Prophets but elsewhere distinguisheth the Prophets and Righteous men He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a Righteous man in the name of a Righteous man shall receive a Righteous mans reward Where Christ incouraging poor Preachers of the Gospel against all the hard and harsh usage of the world intimates to us 1. That there are some who by way of Office and distinction from others are Prophets and Preachers 2. That there is some eminent reward due to Prophets 3. That they who do any good to Prophets even because of that Office shall receive a Prophets reward And in this very Prophesie concerning Antichrist the Spirit maketh these two distinct the Prophets and the Saints Babylon is therefore ruined because in her is found the blood of the Prophets and of the Saints Rev. 17.24 Now if we descend from the words of this Prophecy and come to observe the answerable event in History we shall finde that in every age there were Ministers opposing the tenents of Antichrist Their particular names times places and their manner of resisting the man of sin it will be too large to insist upon yet a brief Catalogue of Ministers is here inserted From the time of Christ and his Apostles for 600 years our famous Iewell against the Romanists hath abundantly proved that the truths professed in the reformed Churches were maintained by the Ancients And in the succeeding Centuries when the Man of Sinne began to prevail there were in their several Ages Godly and Learned Ministers who opposed the Popish Errours defending the sufficiency of Scripture Communion in both kindes Justification by free Grace disclaiming the defilements of worship in adoring Images Invocation of Saints praying for the Dead worshipping Reliques and openly testifying against the rising and swelling power of the Pope declaiming against his Supremacy and title of Universal Bishop as Antichristian From the 600 year of Christ to the 700 besides Isidore Hesychius and others there were in this Island these two famous Preachers Aidan who converted from Paganism the Kingdom of Northumberland which then contained not only the Country now so called but also Cumberland Westmoreland Lancashire Yorkshire the Bishoprick of Durham and some part of Scotland Also Finan by whose Ministry the Lord turned to the Christian faith the Kingdom of the East Saxons and of Mercia as our own Countryman doth testifie Bâ—sides our famous Countrymen Bede Alâ—vinus and many others there were Adlebertus and Clemens and Sampson with many other Priests who did mightily withstand Pope Boniface Besides Taurinensis Agobarduâ— Rabanus Maurus there was Scotus accused by the Pope for an Heretique and murdered as is conceived by his own Scholars for his opposing the carnal presence And Bertram a Priest in France was so clear a Protestant in the point of the Sacrament in a Book that he set forth that some Romanists say it was writ by Oecolampadius under the name of Bertram And the most learned of the Papists confess that Walafridus Strabo Ionas Bishop of Orleans and Hinâ—marus Archbishop of Rhemes departed from the received opinion of the Church Catholique In this Age the most unlearned and unhappy are recounted Radulphus Flaviaâ—ensis Stephanus Eduensis Smaragdus and our English Alfricke whose Saxon Homily was appointed to be read publikely to the people against the carnal presence In this Age more light began to appear even in the heat and height of Antichristianism not only by the Ministry of Fulbert Bishop of Chartres Anselme of Laon Author of the Interlineal Gloss Oecumenius Theophylact and others but especially by Berengarius and his disciples Besides Arnulphus the Martyr Hugo de Sancto Victore Robertus Tuitiensis Gulielmus de sancto amore Ioâ—chim Abbas Niceas were Peter Bruis and his Scholar Henry of Tholousâ— two famous Preachers against Popish errours insomuch as Peter was apprehended and burnt In this Age the Waldenses appeared who were the famous opposers of Antichrist In this Age are recorded Alâ—â—ssiodore Peter de Vinâ—is Arnoldus de nova villa and those two famous Preachers Gerardus and Dulcinus who preached that the Pope was Antichrist and Rome Babylon Besides our famous Robert Grosthead Bishop of Lincolne the great hammer of the Romanists who wrote to the Pope that he was Antichrist In this Age appeared for Christ Thomas Bradwardin Richard Armachanus Taulerus a famous Preacher in Germany and that glorious instrument of the Lord Iohn Wickliff In this Century besides Peter de Alliaco Nichol. Clemangis and many others we need name no other but those great Worthies and Martyrs Savanorola a famous Preacher in Florence with Iohn Huss and Hierom of Prague whose memories are pretious throughout all the Reformed Churches In this Age the Father of mercies raised up Martin Luther and so many others and from that time the defection from Rome was so eminent that it hath visibly continued to this day and concerning the following times
yet crucifie Christ again in his members Is not this to partake of Antichrists sin Howsoever when you have done your worst these holy Ministers and Martyrs are happy in heaven and their memorial shall be in all ages blessed upon earth when their enemies shall perish and leave their names for a curse unto Gods chosen If the Lord had his holy Ministers not onely in suffering times to be Martyrs but also in times of Reformation if the Lord stirr'd up his Ministers as his chiefest instruments to bring his people from the power of Antichrist as of old he led his people out of Egypt by the hands of Moses and Aaron then surely the Ministers are not Antichristian But the Lord did stirre up his Ministers in several places to detect the frauds of Antichrist and by their Ministry he did reduce his people from that Antichristian tyranny Before you heard of many Worthies as Wickliff Hus Hierom Prague c. But in the 16. Century how wonderfully did the Lord raise up for the rescue of his people the Ministry of Luther and with him what a troop of expert valiant Champions Philip Melancthon Conradus Pellican Fabricius Capito Osiander Bucer and many others in Germany Zuiâ—glius in Helvetia Iohn Calvin and Farellus that unwearied souldier of Christ as he is called These with multitudes of others in England France and othâ—r Countreys held their life in their hands hazarded all for the Gospel of Christ these smit spiritual Egypt in her first-born These even these bare the heat of the day and we are entred upon their labours And is this all the thank that ye render to God or them that when they delivered you from Antichristianisme you condemn them as Antichristian If ever since the beginnings of Reformation the pious painfull Ministers in the Reformed Churches have stood in the breach have prevented our spiritual relapsing into Aegypt if they have spent their time parts and studies night and day to fight the battels of Christ against Antichrist then it is not only a groundlesse mistake but an ungodly sinful scandall to censure them as Antichristian How is it that ye are not afraid to speak evil of the servants of the Lord set up by his Spirit for the defence of the Gospel Will any rational man versed in the writings of those Worthies believe that Zanchius Bullinger Beza Brentius Iunius Pareus Piscator Musculus Scultetus Chamier or of our Countreymen Iewel Reignold Whitaker Perkins with multitudes of others who were willing to spend and be spent in defending the truths professed in the Reformed Churches against the Romanists Will any sober Christian believe that these were members of the Roman Harlot The Popish party cannot so bely them but have found them to be their greatest adversaries Will any man be so senslesse and stupid as to account David who slew Goliah or Eleazar the son of Odo who slew the Philistims till his hand was weary or Shammah who when all Israel fled from the Philistims he stood in the midst of a ground full of Lentiles and defended it and slew the Philistims and the Lord wrought a great victory Will any man be so mad as to say that David and his worthies were the only friends of the Philistims and so bury them and cause them to go down to the grave among the uncircumcised Forget not the great appearances of Christ which have been gloriously seen and felt in the faithfull Ministers of this Land Have not they preached and pressed to the conscience the practical points of Christianity and hath not the Lord set a visible seal to their Ministry in the souls of thousands Dare you say that these practical Ministers Greenham Dod Dent Dyke Bains Rogers Hildersham with a world more of whom the world is not worthy that they were Antichristian Who art thou that givest thy mouth to evil and thy tongue frameth deceit Thou sittest and speakest against thy brother and slanderest thine own mothers son Hast thou considered their work of faith labour of love patience of hope If thou hast not why wilt thou speak evil of things and persons thou knowst not And if thou hast read and considered confesse and give glory to God and say God was in these Ministers of a truth Be not like those seduced Professours Who measuring themselves by themselves and comparing themselves with themselves were not wise These silly or rather proud Christians and their false teachers traduced the great Apostle as if he had not Christ to whom Paul answers and we with him If any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs These holy Ministers were the precious members of Christ and will you make them as much as is in you the members of an harlot God forbid The 9thConsideration is drawn from the sad consequences of this censorious groundles opinion For as touching our selves and the Ministers of this present Age We say nothing but We resolve in the strength of Christ to be faithfull to the death and not to fear the revilings of men and in the midst of all your undeserved reproaches to persist in the work of the Lord and to commit our selves to him that judgeth righteously Concerning these sad consequences we appeal to your serious and sober thoughts in these few Queries Q. 1. Doth not this Opinion in rejecting all the godly Ministers of the Reformed Churches as Antichristian much promote the Cause of Antichrist which you seem vehemently to oppose Now if any build that which he hath destroyed he makes himself a transgressor For 1. Is it not the great work of Antichrist to destroy our Ministers to smite the Shepherd that the Flock may be scattered Certainly if the Lord in his wrath should suffer you so far to prevail as to suppresse Learning trample upon the Universities and ruine the Ministers That there should be no Learned men to detect Popish Impostures and refell their errors That neither shield nor spear should be left among thousands in Israel you would in this more advance Antichrist then if you were his sworn Vassals even an Army of Friars and Jesuites deceiving and being deceived 2. Do not most of your Arguments symbolize with the Romanists as if they were arrows shot out of their quiver They renounce us upon this ground That we are no true Church have no true Ministry and do not you agree with them in this unchristian principle and are not we forced to prove the being of our Church and Ministry in all ages against you with the same Arguments we use against them and herein do not you gratifie the common Adversary and strengthen their hands 3 Have you not cause to enquire whether you be not acted by the same Spirit For you know the Spirit of Christ is a Spirit of meeknesse and that wisedom which comes from above is first
themselves as good successe as the best Minister Yea a tyrant robber or murtherer may justifie himself in his wickednesse as being sent by God providentially Then Zimri had as just a warrant to destroy the house of Baasha as Iehu had to destroy the house of Ahab and Iosephs brethren did well in selling him since they did it by special providence Gen. 45. 50.7 3. The Apostle speaks of such a sending as must be acknowledged by all to be of God an authoritative mission such as Embassadours have who are sent with publick Letters of Credence to negotiate the Affairs of those that imploy them For 1. They are called Preachers or Heralds the participle in the original Rom. 10.14 noting the Office as Rom. 12.7 8. 1 Thess. 5.12 Heb. 13.17 so in the parallel place Isa. 52.8 they are called Watchmen both which terms connote Authority 2. People are blamed for not hearing them Rom. 10.16 21. but the not hearing of such as are not sent is no fault but a vertue Iohn 10.5 8. Indeed divine truth is ever obligatory who ever brings it but a double tie lies upon people when truth is conveighed by a divine messenger Otherwise any private person had as much power of binding and losing as a Minister There is a wide difference between an arrest or pardon reported by a private person and the same applied under the Broad-Seal by a person delegated from the Supream Magistrate 3. The Socinians reply to the Text and say That a speciall Call was necessary in the Apostles daies because the doctrine by them delivered was new and unheard of but this mission is not necessary in our daies because we preach no new Doctrine but onely that which the Apostles have formerly taught and written Answ. But the Answer is easie For 1. We have already proved That there is a necessity in the Church of Christ of a constant perpetual and ordinary mission 2. It is false that the Apostles and Prophets taught any new Doctrine Act. 24.14 26.22 28.23 they believed and taught nothing but old truths formerly delivered by Moses and the Prophets 1 Iohn 1.7 New indeed they might be in respect of the manner of proposing Joh. 13.34 or the singular ratification thereof by miracles Mark 1.27 or the apprehension of the Auditors Acts 17.19 but not as to the substance of the Doctrine Compare Iohn 13.34 with 2 Epist. of Iohn vers 5. 1 Ioh. 2.7 3. As to the first and third Consideration the Gospel is alwayes new to children ignorant persons or Heathen c. And therefore if Socinians will be true to their own principles they cannot plead against a called Ministry 4. In the dayes of the Apostles the truths of the Gospel were owned by all the Churches and so not new as to their apprehensions yet then came none to the Ministry without a Call Witnesse the Epistles to Timothy and Titus Thus at last we have vindicated this Text from all those mists that are cast upon it to darken it and made it to appear That none ought to take upon them the Office of a Minister unlesse they be lawfully Called and Ordained thereunto Our second Argument is taken from Heb. 5.4 5. And no man taketh this honour unto himself but he that is called of God as Aaron so also Christ glorified not himself to be made an high-Priest but he that said unto him Thou art my Sonne this day have I begotten thee No man taketh i. e. ought to take Verbs active as our English Annotators upon the place observe in the phrase of Scripture sometime import not the act it self but onely an Office as Gen. 20.9 Levit. 4.12 13. Psa. 32.8 This honour the Priestly Office is not only a bâ—rthen but an honour what ever the carnal world esteem of it The Apostle here makes a general Proposition No man ought to take the ministerial honour upon him unlesse called by God This Proposition is not limited but illustrated First By Aaron who undertook not this Office till called thereunto Exod. 28.1 no more did any other of the Priests in the Old Testament 2 Chron. 29.11 16.16 It cost Câ—rah and his Company dear for doing otherwise The Prophets also make mention of their Commissions in the beginning of their Prophecies The word of the Lord came to Isaiah Ieremiah Hosea c. And when Amaziah objected against Amos Amos did not plead any general liberty the Israelites had of prophesying but tels Amaziah I was no Prophet I was an Herdsman and a gatherer of Sycamore fruit and the Lord took me as I followed the flock c. If then the Priests and Prophets of the Old Testament could not take this honour upon them till call'd and appointed who can shew any just reason why any under the New Testament should do otherwise especially if we consider That the Gospel-Ministry is more weighty and glorious then the Legal was Secondly By Christ who though he be God blessed for ever the true God coequal and coeternal with the Father yet he glorified not himself to be made an high-Priest but was sealed and inaugurated by his Father into this great Office And therefore he saith expresly Iohn 8.54 If I honour my self my honour is nothing it is my Father that honoureth me of whom you say that he is your God Now we desire all Christians in the fear of God to consider That if the Lord Jesus would not honour himself to become our Mediator till he was anointed by his Father and designed to this Office it cannot but be great presumption for any man to glorifie himself and make himself a Minister before he be lawfully ordained thereunto we may truly say to such as Christ doth You that thus honour your selves your honour is nothing Thirdly We argue from the Titles that are gâ—ven to the Ministers of the Gospel They are called Embassadours 2 Cor. 5.20 Stewards Tit. 1.7 Meâ— of God Tim. 6 11. compared with 2. King 5.8 Watchmen Ezek. 3.7 Angels Revel 2.1 which are all names of Office and require a special designation from God Stewards do not use to officiate without warrant Luke 12.42 Embassadours do not go forth to treat with forain States without publick Commission As they must have Instructions for the matter of their Message so they must be enabled with publick Authority for the managing of their Work Adde further that Ministers are called Gods Mouth and how shall a man take upon him to be Gods mouth who is not sent from God They are called the Good souldiers of Iesus Christ souldiers in an eminent degree to fight against iniquity and heresie and therefore must be listed by Christ into that number and must have his warrant for the discharge of their duty They are Gods Servants and Ministers and therefore must be sent by him or else they are their own masters not Gods servants And that all these things concern our Ministry as well as theirs in the Primitive times
declare what we mean by preaching of the Word and from thence premise some few distinctions which well considered of might put an end to this whole controversie By the Preaching of the Word we 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 and we desire that every branch of this description may be well weighed in the balance of the Sanctuary The Subject of Preaching is the Word of God Mat. 28.19 Let him that hath my word speak my word faithfully Jer. 23.28 This is that sound doctrine and form of sound words which the Apostle enjoyns Timothy and Titus to hold fast And themselves and Christ himself taught no other things then were written in Moses and the Prophets c. This work is the explication and application of this word As Ezra read in the Book of the Law and gave the sense and caused all Israel to understand Neh. 8.8 And it is to this which Paul presseth Timothy when he exhorts him to shew himself a workman that need not be ashamed rightly dividing the word of truth 2 Tim. 2.15 The end of this work is the exhortation edification and comfort of the Church 1 Cor. 14.2 which is the profitable use of all Scripture 2 Tim. 3.16 The object of this work is a Congregation met together for the Solemn worship of God 1 Cor. 14.23 when you are come together into one place It is true that the word ought to be preach'd to Infidels Mat. 28. Mar. 16. Go into all the world but the principall object of this work is the Church Prophecy is not i. not so much for them that beleeve not but for them that beleeve 1 Cor. 14.22 Hence it is that God hath sâ—t his Officers in the Church 1 Cor. 12.28 For the Church Eph. 4.12 The manner of the doing of this work is 1 Authoritatively not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magisterially as Lords of Faith but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerially as being over the Church in the Lord 1 Thes. 5.12 Thus is Titus enjoyned Tit. 2.15 These things speak and exhort and rebuke with all authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all command Secondly In the stead and place of Christ Thus the Apostle 2 Cor. 5. We beseech you as if God did beseech you we pray you in Christs stead be reconciled to God and hence it is that Christ saith to his Disciples Luk. 10.16 He that heareth you heareth me c. From hence First We distinguish between a private brotherly teaching admonition exhortation of one another and an authoritative publique teaching The first grounded on charity is the common duty of all Christians by the royall Law of love and prescribed to all even to women by the Law of God under pain of sin and this especially in evil times This practise we are far from disallowing or discouraging we call God to witnesse it would be the joy of our hearts to see our people full of knowledge and full of goodnesse able and willing to admonish one another with prudence love zeal and a spirit of meeknesse and this we exhort and charge in the name of Christ that they neglect not It is authoritative teaching only which we deny Secondly We distinguish between the teaching of parents and Masters in their Families to which also the teaching of School-masters may be reduced and Ministeriall preaching We call upon Parents Masters School-masters not only to bring their Families and Scholars to publike Ordinances but to make their Houses the Churches of Christ To reade the Scriptures in them to catechize them to train them up in the nurture and admonition of the Lord to teach them in their youth in the trade of their way as they will answer it at that great day And unto this duty we exhort even mothers but we deny unto them Ministeriall Preaching Thirdly We distinguish between the exhortation of a General in the head of an Army and of a Judge in his charge upon the Bench and preaching the Word of God Though we deny not the lawfulness of the one or the other of the two former because we have the approved examples of Ioab 2 Sam. 10. Of Abijah 2 Chro. 13. Of Iehosaphat 2 Chro. 19.20 Ioshua Cha. 23.24 yet we say First That properly thus to do was the Ministers work for thus the Lord prescribes Deut. 20.2 And it shall be when ye are come nigh unto the battell that the Priâ—st shall approach and speak to the people and shall say unto them Hear O Israel as it follows ver 3. And thus Iehosaphaâ— practiseth 2 Chron. 19. where he joyns Priests and Levites to the Judges whom he sends abroad in all the Cities of Iudah Secondly We say that there is a vast difference between this action and the work of the Ministry for neither is the object of it a Congregation sacred but meerly civill neither is the authority Ecclesiasticall and from Christ but meerly politicall These Officers perform this work as Custodes utriusque â—abâ—lae and their work is rather reducible to a charitative admonition then a ministeriall dispensation Should it not be done by them their sin was rather against charity then justice and ceased not to discharge the duty of a Generall or a Judge though they ceased to do the duty of a Christian Generall or a Christian Judge Fourthly We distinguish between Divinity-exercises in the Schools and University and the Preaching of the Word For though these Lectures are performed either only by such as have received Ordination and arâ— Ministers of the Gospel or such aâ— are Candidates of the Ministry either Prophets or the Sons of the Prophets and so not wholly without Commission yeâ— are they not performed to a Congregation met together for the solemn worship of God They are rather reducible to the work of School-maâ—â—ers instructing their Scholars and Scholars rendring account to their Masters then ministerial preaching Fifthly We distinguish between the act of members in any sacred or civil Assembly debating counselling and admonishing one another out of the Word of God and the preaching of the Word Because this action of theirs towards one another is not authoritative but meerly brotherly is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Christian conference then preaching and no other then private Christians met together by mutual consent may perform neither is their meeting such a one as is the Object of preaching of which we speak Sixthly Before we proceed to argument we desire it may be observed that we dispute not what may be done in extraordinary cases either in regard of times or places where Ordination may not possibly be had whether in such a case private gifted men may not preach we do not dispute Davids necessity made it lawfull for him and his men to eat the shew-bread which it was not lawfull for any but only the Priests to eat but our
to preach without a lawfull call The Apostles in the Synod of Ierusalem speak of certain men that went out from them and troubled the Gentiles with words subverting their souls They went out They were not sent out but they went out of theiâ— own accord this is spoken of them by way of reproof And then it followes they troubled you with words subverting your souls He that preacheth unsent is not a comforter but a troubler of the people of God not a builder but a subverter of souls There be many in our daies like Ahimaaz they will be running without either call or message and haply they may out-run Gods Cushi's we wish they meet with no worse successe then he in a spirituall sense to prove uselesse Messengers We argue from the practice of the Ministers of Christ If they have been as carefull to make proof of their mission as of their doctrine then is mission required in him thâ—t will Preach the Word But they have been thus carefull Therefore If any gifted man may preach without a Call why doth the Apostle so often make mention of his Call Rom. 1.1 Gal. 1.15 16. 1 Cor. 1.1 when the Disciples of Iohn murmured against Christ for baptizing Ioh. 3.27 28. Iohn answers A man can receive nothing unlesse it be given him from heaven ye your selves bear witnesse of me that I said I am not the Christ but that I am sent before him Here Christs undertaking to baptize is justified by his Mission When the chief Priests and the Scribes with the Elders asked Christ Luk. 20.2 Tell us by what authority doest thou these things or who gave thee this authority Christ makes answer by demanding another question The Baptisme of Iohn was it from heaven or of men Which teacheth us these two truths First That none ought to preach without being authorized and sent Secondly That this Call and Sending is not only from men but from heaven True it is such as is the Ministry such ought the Call to be if the Ministry extraordinary the Call extraordinary if the Ministry ordinary the Call must be ordinary but we reade of no Ministry allowed in Scripture without a Divine Call There is a threefold Call to the Ministry mentioned Gal. 1.1 The first is of or from man only when any is designed to this work errante clave that hath no inward qualification or Call from God This though it authorizeth to outward administrations in the Church yet will not satisfie the conscience of him that so administers The second is by man as the instrument when any is designed to the Ministry by those whom God hath intrusted with the work of Ordination according to the rule of the Word these God cals by man Act. 20. This is the Call of ordinary Pastors The third by Jesus Christ immediatly and by this it is that Paul proves himself an Apostle an extraordinary Minister Lastly we argue thus That work may not be performed by any which cannot by him be performed in faith But preaching by a Brother Gifted but not Called nor Ordained cannot be done in faith Therefore A Gifted unordained brother may not Preach Concerning the major we shall say little the Apostles general Canon Rom. 14. Whatsoever is not of faith is sin doth evidently demonstrate it The truth of the minor appears in that there is no warrant in Scripture which is the ground of faith for such a practice For first there is no 1. Precept that such should preach if there were a precept it was then a necessary duty that every gifted person ought to perform it was a sin if any gifted person should not preach though he could preach but one Sermon only in all his life Where is the necessity laid upon them as the Apostle speaks of himself that they preach the Gospel 2. There is no Precept that any should hear them or obey them in the Lord or maintain them these duties of the people areappropriated to those that are Preachers by Office Mal. 2. The Priests lips should preserve knowledge and the people should enquire the Law at their lips Luk. 10.16 The hearing of them is the hearing of Christ and the refusing of them is the refusing of Christ It is not so said of any that preach without mission but contrarily there is a strict charge not to hearken to such Ier. 17.14 and a complaint of them that heap to themselves teachers 2 Tim. 4. Thus the Apostle Heb. 13 7 17. Remember them obey them submit your selves to them that have the rule over you and have spoken to you the Word of God So 1 Tim. 5.17 Let the Elders that rule well be accounted worthy of double honour c. Nothing of this is spoken of gifted Brethren yet if they may lawfully preach all this may they challenge and all that hear and plead for them are bound in conscience to yield because all this is due for the works sake 1 Thess. 5.12 Secondly There is no promise in Scripture made unto any that Preach and are not thereunto lawfully Ordained We say no promise either of 1. Assistance A Minister must depend upon God for his inabling unto the great work which he undertakes for all our sufficiency is of God and we have no sufficiency of our selves so much as to think any thing 2 Cor. 3.5 and God hath promised this assistance only to those whom himself sends Thus Exo. 4.10 Go saith the Lord to Moses and I will be with thy mouth Isa. 6.7 8 God touches the mouth of Isaiah and sends him Ioh. 20.21 22. Christ sends and gives the holy Ghost to the Apostles and to them is the promise Ioh. 13. The Spirit of truth shall lead you into all truth Doth God do thus to those that run and are not sent O let the great errours broached of old by Origen and others that presumed the the undertaking of this work without a Call and in our daies by Anabaptists Socinians and others that despise a regular lawfull Call bear witness Surely we may say that if any amongst us Preach without a Call and yet Preach the truth they have not their assistance by vertue of any promise from the hand of God 2. Protection Thus God hath promised to those whom he sends on his message Thus the Lord encourageth Ieremiah ch 1.18 19. I have made thee this day a defenced City and an iron pillar and a brazen wall against this whole Land and they shall fight against thee but shall not prevail against thee for I am with thee saith the Lord to deliver thee Thus also Act. 18.9 the Lord incourageth Paul Be not afraid but speak and hold not thy peace for I am with thee and no man shall set on thee to hurt thee So also Act. 23.11 Be of good chear Paul c. And as we finde that God hath promised protection to those he sends so also the Ministers of God have incouraged themselves to a faithfull discharge of their duty against
though they deny the necessity of Ordination yet they acknowledge that for order and decency it is fit to retain it in the Church For our parts we think the Scripture to be so clear for the proof of this Assertion that we wonder there should be any found to stand up in opposition against it For First In the Old Testament not onely the high-Priest but all the other Priests and Levites were by divine appointment inaugurated to their Ministerial Offices and when any men unconsecrated intruded themselves into the Priestly or Levitical Office they were remarkably punished by God himself Witnesse Corah and his company of whom we have formerly made mention Now surely this was written for our instruction upon whom the ends of the world are come to teach us that it is the will of Christ that no man should enter into the Ministerial Office unordained or unconsecrate To hint this the Prophet Isaiah tels us That in the times of the New Testament the Lord would take from among Christians some to be Priests and some to be Levites where the New Testament Ministers are cloathed with Old Testament titles and are called Priests and Levites not in reference to any real unbloudy and propitiatory Sacrifice by them to be offered as the Papists falsly imagine but as we conceive to signifie unto us 1. That there should be an Office of the Ministry distinct from all other Offices undeâ— the New Testament as well as under the Old and therefore it is said that God would take of them for Priests not take all them for Priests And 2. That these Ministers were to be consecrated to their respective offices as the Priests and Levites were Secondly In the New Testament we read 1. That in the very choice of Deacons which was but an inferiour Office and serving only for the distribution of the temporal estates of people the Apostle requires that they should not onely be elected by the people but also ordained to this office Much more ought this to be done in the choise of persons who are called to the work of preaching and dispensing Sacramental mysteries a service of all others of greatest weight and worth 2. That even the very Apostle Paul though chosen immediately by Christ unto the great Office of preaching unto the Gentiles and that in a miraculous way yet notwithstanding it was the pleasure of the holy Ghost that he must be separated and set apart by men for this great work And if this was thought necessary for an extraordinary Officer If Paul that was separated from his mothers womb to preach Christ to the Heathen and was separated by an immediate voice from Heaven to bear Christ's Name before the Gentiles must also have an outward solemn separation by the Prophets at Antioch unto this work how much more is this necessary in ordinary Officers 3. That Paul and Barnabas who were themselves separated to the work of the Ministry Act. 13.1 went about Act. 14.23 ordaining Elders in every Church The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as we have shewed not a choosing by the suffrages of the people but a special designing and appointing of Ministers by the Apostles Paul and Barnabas 4. That Titus was left at Crete to ordain Elders in every Church which surely had been very vain and superfluous if Ordination be not an Institution of Christ and necessary in his Church 5. That Timothy was ordained not only by the laying on of Pauls hands but also by the laying on of the hands of the Presbytery By laying on of hands as by a Synecdoche is meant the whole work of Ordination and hence we see that it is the will of the holy Ghost that not only Paul an Apostle as formerly but Timothy an Evangelist must be set apart unto his Office by Ordination 6. That Timothy is commanded to lay hands suddenly on no man neither to be partakers of other mens sin but to keep himself pure This negative command implies an affirmative that it was his Office to lay on hands that is to ordain Elders but his care must be not to do it rashly and unadvisedly upon men insufficient lest he should thereby be made partakers of other mens sins This Text doth necessarily imply a precept for Ordination 7. That Timothy is commanded to commit those things which he had heard from Paul among many witnesses to faithful men who shall be able to teach others also Where we have 1. A Separation of some men to be teachers in Christs Church 2. The Qualification of these teachers they must be faithfull men and such as are able to teach others 3. We have an injunction laid upon Timothy that he should commit what he had heard of Paul unto these faithfull men Now this committing was not only to be by way of instruction but also by way of Ordination Pauls charge committed to Timothy was not so much to make men fit to teach others as by Ordination to set men apart for the teaching of others that there might be a perpetual Succession of teachers For the further making out of this truth let the Reader consider what is said by Mr Gillespy in his Miscellany Questions and what we have before said pag. 84. 8. That laying on of hands is reckoned not only as an institution of Christ but as one of the principles of the Doctrines of Christ but of this Text we shall speak more in the third Assertion By all these places it is evident That it is the will of Christ that those that enter into the Ministerial Calling should be consecrated set apart and ordained thereunto Most of the Objections brought against this Assertion have been answered at large in the handling of the third Proposition If any shall further object and say Obj. 1. That these are but examples and examples do not amount up to a Rule Answ. 1. That Apostolical examples in things necessary for the good of the Church and which have a perpetual reason and equity in them have the force of a Rule Of this nature is Ordination 2. If we should not follow the examples of the Apostles in those things in which they acted as ordinary Elders we should be left at uncertainties and every man might do what seemeth good in his own eyes which would tend to confusion and the dissolution of the Church 3. The Apostles taught the Churches to do nothing but what they had a commandment from Christ to teach them Matth. 28.20 1 Cor. 11.28 and in all their Disciplinary Institutions which were not meerly occasional and had only a temporary reason of their Institution of which kinde Ordination we are sure is not are to be imitated as though they were the immediate Institutionâ— of Christ. 4. For Ordination of Ministers we have not only Apostolical example but Apostolical preâ—â—pt as we have already proved out of 1 Tim. 5.22 Object 2. If it be further objected That the Ordination mentioned
is Christ onely that institutes the office and that furnisheth and fitteth men with graces and abilities for the discharge of so great an employment with willing and ready mindes to give up themselves to so holy services It is Christ onely that sets the Laws and Rules according to which they must act All that man doth in Ordination is in a subordinate way as an Instrument under Christ to give the being of an outward Call and to constitute him an Officer according to the method prescribed by Christ in his Word All that we say that we may be rightly understood may be reduced to these three heads 1. That it is the will of Christ who is King of his Church that men should be outwardly called to the Ministry as well as inwardly fitted And that without this Call none can warrantably do any act that belongs to an Officer as not having the specificall form of an Officer and as Mr Hooker saith Whatsoever is done without this is void and of none effect 2. That this outward Call consisteth in Election and Ordination 3. That Ordination is that which gives the Being of this outward Call that makes a man a Minister That in this sense gives him his Ministeriall Office Election doth only design the person but it is Ordination that bestoweth the Office upon him Arg. 5. We might argue in the fifth place from the persons appointed by Christ to ordain and from the great solemnity used in Ordination and from the blame that is laid upon those that ordain unworthy persons unto the Ministerial Office 1. The persons that are said in Scripture to ordain are as we shall prove hereafter either Apostles Prophets Evangelists or Presbyters And this is a sufficient Argument to us to prove that it is Ordination that constitutes the Minister and not Election For it is not likely that Christ would appoint his Apostles and his Apostles appoint extraordinary and ordinary Elders to convey onely an adjunct of the Ministerial Call and leave the great work of conveying the Office-power unto the common people 2. The solemnity used in Ordination is Prayer Fasting and Imposition of hands We do not reade the like solemnity expressed in Scripture in Election and therefore it is against reason to think That Election should constitute the Minister and give him all his Essentials and Ordination only give him a ceremonial complement 3. The blame laid upon Timothy if he should lay hands suddenly upon any Minister is very great For hereby he makes himself impure and becomes accessory to the sins of those whom he makes Ministers Now we may thus reason Where the greatest blame lies for unworthy men coming into the Ministry surely there must lie the greatest power of admitting men into the Ministry else the blame is not just But the greatest blame is laid upon the Ministers Ergo. If the constituting cause of the Ministerial Call did lie in Election The Minisâ—ers may well excuse themselves and say We do but ordain we do but give an adjunct the people did the main act they gave the Essence and therefore the blame belongs to them and not to us See more of this in Separation examined by Mr Firmin pag. 58. Much more might be added for the proof of this Assertion but we shall purposely wave what else might be said least we should be overtedious CHAP. XII Wherein the third Assertion is proved viz. That Ordination of Ministers ought to be by Prayer Fasting and Imposition of hands THE third Assertion is That Ordination of Ministers ought to be by prayer fasting and Imposition of hands Here are two things to be made out 1. That Ordination ought to be with prayer and fasting Prayer and fasting though they be not necessary to the very being and essence of Ordination yet they are very necessary to the better being of it as divine conduits to convey the blessing of God upon it First For Prayer It is observable in the old Testament that Aaron and his sons did not enter upon their Ministry till they had been sanctified by the holy oyl and sprinkling of bloud and had been seven whole dayes before the Lord abiding at the door of the Tabernacle of the Congregation Levit. 8.33 In the New Testament our blessed Saviour when he chose his Apostles is said to have spent all the night before in prayer Luk. 6.12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our remembrance we do not reade that our Saviour spent a whole night in prayer but upon this occasion which sheweth of how great consequence it is that those who preach the Gospel should be sent out with solemn and earnest prayer And this is the more observable if we compare the 9th of Matth. 36 37 38. with Luke 6.12 13 14. When Christ saw the misery of the people in the want of faithful Ministers that they were as Sheep not having a Shepherd he directs them to pray to the Lord of the harvest to send forth labourers into his harvest and then as seemeth by Luke's relation he put that in practice which he commended to do for themselves he spent the whole night in prayer and then Mat. 10.1 2. he chose and sent out his twelve Apostles to preach the Gospel Secondly For joyning of Fasting with prayer we may consider That it was not ordinary and common prayer or some few and occasional Petitions that were put up but as in câ—ses of greatest concernment when some great evil was to be averted or some singular mercy to be obtained fasting was joyned with prayer In the Acts where you have the records of the Primitive Churches practice as the best president for succeeding ages it is recorded that persons designed to the work of the Ministry were set apart and commended to God for his assistance support and successe by fasting and prayer Acts 13.1 2 3. It is said of the Prophets and Teachers of Antioch As they ministred to the Lord and fasted the holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them And then when by a new fast as it may seem purposely called upon that occasion they had sought God on that behalf they fasted and prayed and laid their hands on them and sent them away to preach And as it was thus done to Paul and Barnabas so when they had travelled farre in preaching the Gospel and had found that happy successe on their Ministry that many among the Gentiles were converted because themselves could not make their constant abode in anyone place the greater service of the Church calling them forth to other places that there might be a foundation of a fixed Ministry for the building up of those that were already converted and for the bringing in of others yet uncalled They ordained them Elders in every Church which should stay with them and watch over them in the Lord Act. 14.23 And these they sent out with the like solemnity in seeking God by fasting and prayer and
we can do our selves Frastra â—it per plura c. If this Doctrine were true the Apostles needed only to have preached and to have converted the people to the faith and when they had done to have said We have now done our work you may now elect and ordain your Officers your selves the power to do these things belongs to you But the Apostles did quite contrary and therefore certainly Ordination is not the peoples but the Ministers Office Adde thirdly that which to us seems to be of weight That all that is written in the 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 Lastly We might argue from the nature of Ordination It is a potestative and authoritative mission It is an eminent act of Jurisdiction not onely confirming a Minister in that Office which he had before by Election but conveying the very Office-power of preaching and administring the Sacraments It is that as we have said which gives the essentials of the Ministerial Call And therefore by the rule of the Gospel it belongs to Officers and not to private persons The Scripture doth accurately distinguish between Church-Rulers and private believers Heb. 13.17 24. 1 Thess. 5.12 Private persons can with no more lawfulnesse convey power to another to administer the Sacraments then they can themselves lawfully administer the Sacraments Church-power is first seated in Christ the head and from him committed to the Apostles and from them to Church-Officers And they alone who have received it from the Apostles can derive and transmit it to other Ministers And though we freely confesse That all Church-power is in the people finaliter objective that is for their use and benefit according to that of the Apostle 1 Cor. 3.22 All things are yours whether Paul or Apollo or Cephas all are yours i.e. for your service and salvation yet we are farre from thinking that all things are theirs formally and originally that is of their making and authorizing Or that they that are not Ministers themselves can derive the Ministerial Office to others This we beleeve to be both against Scripture and reason The serious consideration of these things is of marvellous concernment for the people of our age upon this one account especially because there are a generation of men risen up amongst us that renounce and disclaim all Ordination from Ministers as unwarrantable and Antichristian and take it up from the people as the only way of the Gospel herein committing amongst many other these three evils 1. In renouncing the Ordinance of Christ and calling that which is truly Christian Antichristian 2. In setting up a new way of Ordination which hath not the least footing in the New Testament or in all Antiquity 3. In plunging themselves into this inextricable difficulty for he that renounceth Ordination by Ministers as Antichristian must of necessity renounce not only our present Ministry but all the Ministers and Churches in the Christian world he must turn Seeker and forsake all Church-communion as some in our unhappy dayes do For all Ordination by the people is null and void as being not only not grounded upon Scripture but against Scripture And to intrude into the Ministerial Office without Ordination is as the sinne of Corah and his company as we have formerly shewed Our desire is that these particulars may be duly weighed by all sober Christians It will not be amiss here to consider what is said against this Thesis by the Elders of New-England In four things they agree with us 1. They say Church-officers are to be ordained 2. And to be ordained by Imposition of hands 3. That where there are Elders Imposition of hands is to be performed by those Elders 4. That where there are no Elders if the Church so desire Imposition of hands may be performed by the Elders of other Churches But they differ from what we have asserted when they say In such Churches where there are no Elders Imposition of hands may be performed by some of the Brethren chosen by the Church thereunto For the proof of this they bring a Reason and a Scripture The Reason is If the people may elect Officers which is the greater and wherein the substance of the Office consists they may much more occasion and need so requiring impose hands in Ordination which is the lesse and but the accomplishment of the other Answ. 1. If this Argument were valid it would follow that people might ordain their own Ministers not only when they want Elders but when they have Elders For if Election give the essence to a Minister and Ordination only an adjunct we see no reason why they that give the essence should not also give the adjunct And why an adjunct should belong to the Officers in that Church to whom the essence doth not belong But 2. We say That Scripture-light being Judge Election is not the greater and Ordination the lesse It is possible that it is upon this ground that some men have made so slight of Ordination that so they might entitle the people thereunto But we have abundantly shewed 1. That Election doth not give the essence of the Ministerial Call That Election is only the designation of the person that is to be made a Minister not the making of him a Minister 2. That Ordination is that which gives the essence That it is an Authoritative appointing of a person to the Ministry and an actual investing him into the office That it is held forth in the Scripture as the greater and therefore not given to one and the same persons but this later referred to the more honourable persons as appears from Acts 6.3 5. Tit. 1.5 1 Tim. 4.14 1 Tim. 5.22 The Text they quote in the Margine for the proof of this is not out of the New Testament but the Old out of Numb 8.10 11. And thou shalt bring the Levites before the Lord and the children of Israel shall put their hands upon the Levites And Aaron shall offer the Levites before the Lord for an offering of the children of Israel that they may execute the service of the Lord. Ans. 1. This Text doth not prove that for which it is brought but makes rather against our Brethren For they say That where there are Elders Imposition of hands is to be by the Elders and not by the people but in case of want of Elders But here Aaron and his sons were present And if it proves any thing it proves that the people may ordain where there are Elders which our Brethren will in no case consent unto 2. That the children of Israel were commanded by God immediately to lay on hands upon the Levites But
are members of the Church general visible and have right unto all the Ordinances of Christ as the circumcised Iew had and wheresoever they come to fix their dwellings may require an orderly admission unto the Ordinances there dispensed unlesse by their sins they have disinherited themselves 3. We say That it is agreeable to the will of Christ and much tending to the edification of his Church That all those that live within the same bounds should be under the care of the same Minister or Ministers to be taught by them and Governed by them and to have the other Ordinanceâ— dispensed unto them sutable to their condition as they shall manifest their worthinesse to partâ—ke of them And â—hat to remove altogeher those Parochial bounds would open a gap to Thousands of people to live like sheep without a shepheard and insteed of joyning with purer Churâ—heâ— to joyn with no Churcheâ— and in a little time as we conceive it would bring in all manner of prophanenesse and Athiesme Suppose a godly man living under a wicked Minister or â—n Hereticall Minister or a Minister that admits all men promiscuously to the Sacrament without any examination would you have this man bound to hear him and to receive the Sacrament from him If the Government of the Church were once setled and countenanced by the Civil Magistrate care would be taken that there should be no place for such kind of objections 2. Such a person in such a case ought rather to remove his Habitation if it may be done without any great prejudice to his outward estate then that for his sake that good and old way of bounding of Parishes rightly understood should be laid aside Suppose he cannot remove without very great prejudice to his outward estate In sucâ— a case It is much better as we conceive till the Church Government be further setled and hath further countenance from Civil Authority to relieve such a one by admitting him into another Congregation for a while than wholly to break and dissolve that Laudable and Church edifying way of distinguishing Congregations by local bounds But would you then have every man bound to keep constantly to the Minister under whom he lives We are not so rigid as to tie people from hearing other Ministers occasionlly even upon the Lords day But yâ—t we beliâ—ve that it is most a greeable to Gospel order upon the grounds forâ—mentioned that he that fixetâ— his hâ—bitâ—tion wherâ— there is â— godly able Orthodox Minister should ordinarily waite upon his Ministry joyn to that Congregation where he dwells rather then to another In Scripture To appoint Elders in every Church and in every City is all one They that were converted in a City who were at first but few in number joyned in Church-fellowship with the Elders and Congregation of that City and not with any other But the Church of England is a National Church and therefore cannot be a true Church because the Church of the Iewes was the only National Church and there are no National Churches now under the New Testament This objection lies as a great stumbling block to hinder many Christians from joyning with our Churches and therefore we shall take some pains to remove it For the better answering of this objection we shall premise this distinction of a national Church A Church may be called National in a two fold respect Either because it hath one national Officer worship and place of worship Thus it was among the Iewes they had one high Priest over all the Nation they had one place to which all the Males were bound thrice in a year to assemble and one special part of worship to wit Sacrifice which was confined to that publick place unlesse in case of extraordinary Dispensation Such a National Church we are far from asserting or endeavouring to establish Or a Church may be called National when all the particular Congregations of one Nation living under one civil Government agreeing in doctrine and worship are governed by their lesser and greater Assemblies and in this sense we assert a national Church But there is no example of any national Church in the New Testament The reason is because we have no example there of any Nation converted to the faith 2. There are Prophesies and promises of National Churches Psal. 72 10 11 17. Isai. 2.2 Isai. 19.18 In that day shall five Citiâ—s spâ—ak thâ— Languagâ— of Caâ—aan â—nd swear to the Lord of Hostâ— â— and v. 19. then shall be an Altar 〈◊〉 the midst of the Land of Egypt and a pillaâ— at thâ— border tâ—â—reof to the Lord. And so on to vers 24 25. In that day shall Isrâ—â—l be the third with Egypt and with Assyâ—ia â—ven a blessing iâ— the midst of the Land Whom the Lord of Hosts shall blessâ— saying Blessed be Egypt my people and Assyria the work of mine hands and Israâ—l mine inheritance From this full place we gather 1. That in the times of the New Testament there shall be National Churches 2. That these Churches shall combine in one way of worship by Oath and Covenant 3. That the Lord own 's those Churches thus combined as hiâ— own and promiseth to blesse them 3. Even the Iewes themselves when their Nation shall be turned to the Lord and return to their own Land shall become a National Church not as having one High Priest one place of worship and one special publick worship in that one place for these things were Typical and Ceremonial and so were to vanish but as agreeing together in the same way of doctrine worship and covenant as other Christian Nations doâ—â— This is evident from Ezek. 37.21 to the end of the Chapter But we do not find in the New Testament that the particular Churches of any Nation are called a Church in the singular number But Churchâ—â— And therefore we look upon it as an unscriptural Expression to call the Congregations of this Nation The Church of England We find that several Congregations in the same City are called a Church as in Ierusalem Act. 8.1 That there were many Congregations in Ierusalem is evidently proved both in the Reasons of the Assemblie of Divines against the dissenting Brethren where they prove it both from the variety of Languages and from the multitude of professours and Ministers as also in our Vindication of the Presbyterial Government And so Act. 12 1 5. And Act. 15.4 22. Thus it was with the Ephesians called â— Church Act. 20.17 and Revel 2.1 and yet had many Congregations as appears from the Bookeâ— fore-quoted And if five Congregations may be called one Church why not five hundred 2. We might instance that the Churches in divers Cities are called A Church compare Gal. 1.13.22 23. with Act. 26.11 where the Churches of divers Cities are called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Yet further it appears that all the visible Churches in the World
Almighty All these things I know and yet am not perfect c. Now who is there that can believe that such Arrogant boasting can proceed from such a holy man and humble Saint as Ignatius was The third Reason which is most for our purpose is from his over eager and over anxious defence of the Episcopal Hierarchy which he doth with such strange hyperbolical expressions as if all Christianity were lost if Prelacy were not upheld and with such multiplied repetitions ad nauseam usque That we may confidently say as one doth Certo certius est has Epistolas vel supposititias esse vel foedè corruptas And that they do neither agree with those times wherein he wrote nor with such a holy and humble Martyr as he was We will instance in some few of them In his Epistle to the Trallians he saith What is a Bishop but he that is possest of all Principalitie and authority beâ—ond all as much as is possible for men to be possest of being made an imitator according to thâ— power of Christ who is God He that can find in these words an Apostolical Spirit breathing hath little acquaintance with the Apostolical writings How unlike is this to that of the Apostle 1 Cor. 3.5 Who then is Paul and who Apollo but Ministers by whom ye believe In the same Epistle he saith Reverence the Bishop as yeâ— do Christ at the holy Apostles have commanded But where is this commanded In his Epistle to the Magnâ—sians He saith It becomes you to obey the Bishop and in nothing to oppose him For it is a terrible thing to contradict him And again As the Lord Christ doth nothing without his Father So must you do nothing without your Bishop neither Presbyter Deacon nor Lâ—y man Let nothing seem right and equal to you that is contrary to his judgment For that that is such is wicked and â—nmity to God In his Epistle to Polycarpe It becomes those that marry and are married not to marry without the consent of the Bishop And again my soul for theirs that obey the Bishop Presbyters and Deacons In his Epistle to the Philadelphians Let the Princes obey the Emperour the Souldiers the Princes The Deacons and the rest of the Clergy with all the people and the Souldiers and the Princes and the Emperour let them obey the Bishop Observe here how the Princes and Emperours are enjoyned to obey the Bishop when there were not at this time nor many years after any Emperour or Princes Christian In his Epistle to the Smyrâ—enses he saith The Scripture saith Honour God and the King But I say Honour God as the Author and Lord of all things And the Bishop as the Prince of Priests resembling the image of God Of God for his Principality of Christ for his Priesthood c. There is none greater then the Bishop in the Church who is consecrated for the salvation of the whole world c. and afterwards He that honours the Bishop shall be honoured by God and he that injur's him shall be punished by God And if he be justly thought worthy of punishment that riseth up against Kings and is therein a violator of good Lawes Of how much greater punishment shall he be thought worthy that will undertake to do any thing without his Bishop thereby breaking concord and overturning good Order c. We need not paraphrase upon these passages Onely we desire the Reader in the fear of God to passe sentence whether these high and supertranscendent expressions This prelation of Bishops above Kings do savour of the first Primitive times or can be imagined to proceed from Blessed Ignatius even then when he was in bonds and ready to be Martyred In the same Epistle he saith Let all men follow the Bishop as Christ the Father Let no man do any thing that belongs to the Church without the Bishop Let that Eucharist be allowed on which is done by the Bishop or by his concession c. It is not lawful without the Bishop to Baptize or offer c. That which he approves on is accepted of God and whatsoever is so done is safe and firm It is right that God and the Bishop be known He that honours the Bishop is honoured of God He that doth any thing without first consulting with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Worshipper of the Divel If this Doctrine be true what shall become of all the Reformed Churches especially the Church of Scotland which as Ioannes Major saith lib. 2. hystoria de gâ—stis Scotorum cap. 2. was after its first conversion to the Christian faith above 230. years without Episcopal government We will not cite any more passages of this nature These are sufficient to justifie that censure which the Reverend Presbyterian Divines in their humble answer to the second Paper delivered them by his Majestie at the Isle of Wight do passe upon Ignatius where they say That there are great arguments drawn out of these Epistles themselves betraying their insincerity adulterate mixtures and interpolations So that Ignatius cannot be distinctly known in Ignatius And if we take him in grosse we make him the Patron as Baronius and the rest of the Popish writers do of such rights and observations as the Church in his time cannot be thought to have owned He doth indeed give testimony to the Prelacy of a Bishop above a Presbyter That which may justly render him suspected is that he gives too much Honour saith he the Bishop as Gods high Priest and after him you must honour the King He was indeed a holy Martyr and his writings have suffered Martyrdom as well as he Corruptions could not go currant but under the credit of worthy names The considerations of these things makes Salmasius to believe that these Epistles were written by a Pseâ—do-Ignatius at that very time when Episcopacy properly so called came into the Church that so the people who had been accustomed to the Presbyterian government might the more willingly and easily receive this new government and not be offended at the novelty of it And this he the rather thinkes Because in all his Epistles he speaks highly in honour of the Presbytery as well as of Episcopacy For in the Epistle to the Trallenses He bids them be subject to the Presbytery as to the Apostles of Iesus Christ. And a little after he calleâ— the Preâ—bytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the sâ—me Epistle he saith That the Colledge of the Presbyters is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which passage must needs be understood of the second Primitive times For afterwards the Presbytery was much neglected and laid aside as Ambrose complaines upon 1 Tim. 5. We will conclude our discourse concerning the The Epistles of Ignaâ—ius with a remarkable saying of Riveâ— in his Critica sacra We are ready to ascâ—ibe to the genuine writings of the Fâ—thers as much as