not for to be as being in a special manner a type of Christ who is therefore called the High Priest of our profession (g) Heb. 3. 1. there was at this time two as appears (h) Luk. 3. 2. and they not equal in Commission and dividing it between them but taking it by turns for Caiaphas was high Priest that year saith the Apostle to note the irregularity and corruption that was crept into it (i) John 11. 49. whereas the high Priest was to be so until he died yet notwithstanding there was something still remâ—ining in the Office for so saith the Apostle (k) Joh. 11. 51 and this spake he not of himself but being high Priest that year he prophesied that Jesus should die for that Nation if therefore that degenerate decayed office had so much strength and vigour yet remaining in it as to make the Master and present owner to be a Prophet how much more may we believe and hope that Ordination being an Ordinance of God remaining yet in purity and vigour contributeth something that is worth the having We know our Saviour when he breathed on them gave the holy Ghost and therewith power to forgive sins (l) Joh. 20. 22 23. yet we decline these great collations and contributions and content our selves with certain hope and expectation of an office power which is undoubtedly conferred on those that come prepared and fitted for it though we have no reason to straiten Gods blessed hand but to open our mouthes wide for what soever God shall be pleased to bestow and have a promise that we shall be filled (m) Psal 81. 10. Away therefore with all those foul ungrounded and unworthy calumnies that have been cast upon this holy Ordinance of Jesus Christ as if we thought or said that whatever one was or had been before yet the hands of Presbyters had power to absolve him from all irregularities and to confer upon him saving and renewing grace to make the meanest mechanick person in a Country as good a Minister as the gravest and most learned Doctor that the hands of Clergymen were grown of late so fat and full that they were able to besmeer an ignorant unskilful novice with ability to preach the word and administer the holy Sacraments as well as any body and that a Barber or Butler that had but lived in a Bishops house would serve to make as good a Minister as need be whereas you see we do require a fitness in the person and hold it to be our duty enjoyned strictly to us to lay hands suddenly on no man neither to be partakers of other mens sins (n) 1 Tim. 5. 22. and if notwithstanding all our examinations inspections unworthy persons do creep in we do believe our hands do not nor cannot possibly absolve them make them whole Neither need men fear the fatness and fulness of them for whatsoever they have been in former times yet of late they have been washed very clean and wiped with so coarse a towel that there is little now left but skin and bones upon them what spiritual good we can we are and shall be willing to bestowe but for corporal and carnal we may say as John and Peter do (o) Act. 3. 6. Silver and Gold we have none but what we have we give 5 We say it is not the invitation or election of the people we would be very unwilling to be mistaken or misinterpreted in this for we acknowledge people are the purchase and possession of the Lord Jesus for the bodies of those beasts whose blood is brought into the Sanctuary by the high Priest for sin are burnt without the Camp wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate (p) Heb. 13. 11 12. the whole aim and business of the Ministry is for the people (q) Eph. 4. 12. for the perfecting of the Saints for the work of the Ministry for the edification of the body of Christ yea whatsoever incident or accidental influence or assistance doth befall us in the progress and persuance of our ministerial Calling it is still for the peoples good as the Apostle plainly sayes (r) 2 Cor. 1. 6. whether we be afflicted it is for your consolation and salvation which is effectual in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation so that we should be injurious to the Church of Christ which is his body (s) Eph. 1. 23. If we should derogate from them or deprive them of or scant them in any part or portion of that power which Christ their head and Husband hath bequeathed to them or estated on them for as it s said that the three favourites of common Law are life liberty and power so in the Canon or spiritual Law of Christ his Churches Dower is and ought to be as great a favorite But we must not give her more then doth become her nothing that may be a prejudice or disparagement unto her Husband Women in France are honoured and valued as is well known yet do not sway the Scepter there be many good Women â—hat are great supporters of their Husbands Honour and Estate and are therefore said to build up their house (t) Prov. 14. 1. yet doth it not become them to wear their Husbands breeches We shall be ready to afford unto the people what is their due what is their Ornament and honour but may not put upon them what belongeth to the man for that is still forbidden as well as formerly it was (u) Deut. 22. 5. the woman shall not wear that which appertaineth to the man We must therefore take heed we give not too much lest it disparage and dishonour her But because this is a tender point and our Readers most of them must be the people We shall defer the full debate and clearing of it unto another Chapter and shall set down all we know to be the peoples right in these particulars CHAP. IV. Shewing what power people ought to have in Ordination THat we may not be injurious to those for whom we are and to whose good our labours and endeavours tend for we may say as Paul doth (a) 2 Cor. 1. 6. whether we be afflicted it is for your consolation and salvation or whether we be comforted it is for your consolation and salvation Whether we be well or whether we be ill it is the people that are prejudiced or profited therein it were therefore very improper for us to depress the people that we might presse them to deny them what we purpose and resolve to give them in this design and vindication of our Ministry our scope and purpose is to save the people from obtruders and invaders to furnish them with able pastors to shut out such as would seduce them may truly say with the Apostle (b) 1 Joh. 2. 26.
minds and hearts of his Elect Church-matters and affairs left wholly unto Jesus Christ and no man meddle with them further then he is ingaged stirred up and set on work by those flames of holy fiâ—e that God hath kindled in his heart and spirit we think these be sad symptoms of a drooping and decaying state of want of love unto our Lord and Master Jesus Christ who surely would not have his Servants so indifferent puts Peter to approve and evidence his love by feeding of his Lambs and sheep (d) Joh. 21. 15 16 17. and when Paul saw that after his departure grievous Wolves should enter in among them not sparing the flock yea of their own selves should men arise speaking perverse things to draw Disciples after them (e) Act. 20. 29. 30. he doth not leave all to Jesus Christ Though he was then as were we and conversant with his Church as now he is but send for the Elders of the Church and bids them take heed unto themselves and all the â—lock over whom the holy Ghost had made them overseers to feed the Church of God which he had purchased with his own blood (f) Act. 20. 28 yea bids them watch and remember that by the space of three years he ceased not to warn every one of them night and day with teares (g) Act. 20 31 yea that no man may pretend Christs service for his carelesness and think therein he acts according to the mind and will of Christ we will produce Christs speaking to the Church of Ephesus to whom Paul spake before (h) Rev. 2. 2. I know thy works and thy labor and thy patience and how thou canst not bear them that are evil anâ— tâ—ou hast tried them which say they are Apostles and are not and hast found them lyars when he was in the flesh he told us (i) Mat. 13. 25 that while men slept the enemy came and sowed tears among the wheat and went his way and we think that charge doth in a special manner belong to us that Paul in a manner concludeth his Epistle to the Corinthians with (k) 1 Cor. 16. 13. watch ye stand ye fast in the faith quit you like men be strong and that which he gave unto Timothy when he was ready to be offered up and the time of his departure was at hand (l) 2 Tim. 4. 6 Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and Doctrine for the time will come when they will not indure sound Doctrine but after their own lusts shall they heap unto themselves teachers having itching ears and they shall turn away their ears from the truth and shall be turned unto fables (m) 2 Tim. 4. 2 3 4. yea that of Jude who wrote a great while after Paul (n) Jud. 3. who thought it needful that he should write unto them and exhort them that they should earnestly contend for the faith which was once delivered unto the Saints We know not how soon some of us may be summoned for to appear before him and we would be loath for to be Children when we come and asked as David was with whom we have left those few sheep in the Wilder nesse (o) 1 Sam. 17. 28. the Lord inable us for to remember and consider the things that do belong unto our peace at least in this our day before they be hidden from our eyes before the dayes come that our enemies shall cast a trench about us and compasse us round and keep us in on every side and shall lay us even with the ground and our Children within us because we know not the time of our visitation as our Saviour Jesus Christ speaks to Jerusalem with weeping teares (p) Luk. 19. 41 42 43 44. CHAP. IV. The generall Objection answered BUt perhaps it will be said we are mistaken and misapply what 's meant well if we conclude that godly Ministers are laid aside because some others are incouraged to exercise those gifts and graces God hath given them that are not counted and esteemed Ministers by all that is that are not educated in the Universities nor solemnly ordained and set apart to that imployment but take oc casion as it s offered to them to speak unto men to edification and exhortation and comfort as the Apostle speaks (q) 1 Cor. 14. 3. and as they have received the gift so to minister the same to another as good Stewards of the manifold graces of God (r) 1 Pet 4. 10 that because the best are bad enough and need be quickened and stirred up all may have liberty to do it if they will and can and because many places are exceeding ignorant and destitute of the knowledge of God those that are able and willing to instruct them may have liberty to do it and not be curbed and discouraged therein and if Gods spirit have breathed upon any one and put him on to do good he may be allowed to do all the good he can (s) Gal. 6. 10. and that great work of teaching and instructing others may not be straitned and confined unto some few that must be trained up and fitted by a tedious and long-winded education or else be silenced and shut out but that any one may trade in spirituall things and no imbargo or restraint be laid upon them in a word we wish that all the Lords people did prophecie and that the Lord would poure out his spirit upon them as Moses did (t) Numb 11. 29. and why this should occasion feare and jealousie we do not know The Lord forbid that we should go about to hinder any body from doing good or to straiten and confine the doing of it unto any kind of men for we think all bound to do all the good they can (u) 1 Tim. 6. 18 19. but because there may be much deceit in universals we humbly crave that our answer may be taken in these particulars 1. That all good cannot be done by all in a Ship all cannot steere in an Army all cannot rule in a Family all cannot be the Steward (w) Mat. 24. 45. who then is a faithful and wise Servant whom his Lord shall make ruler over his houshold to give them their portion of meat in due season Some must do one thing some another and no man chuse his work but take that work that is assigned him though it be not that which he desires or thinks himself fit for Adonijah sayes I will be King x 1 King 1. 5. yet was not fit for it I have not sent these Prophets sayes God yet they ran I have not spoken to them yet they prophecied (y) Jer. 23. 21 Luk. 10. 17. its not enough to have the general calling of Christianity for exercising a particular jurisdiction or imployment in the Church or State but we must have Orders and Commissions in particular neither is the best and
it We are now to be very careful of this extreme to beware they do not cloy themselves and so be occasioned to vomit up all our Saviour Christ takes notice of the want of Preachers and bids the Disciples pray for a supply (t) Mat. 9. 38. yet wills them to consider what they hear (u) Mar. 4. â—4 and Paul who spent himself in preaching and enjoynes the assiduity thereof to his successors yet bids them mark such as caused divisions and dissensions contrary to the Doctrine which they had learned and avoid them (w) Rom. 16. 17. he would not have them ravenous like hungry dogs to leap at any bone that should be cast unto them and compares false Teachers unto Dogs (x) Phil. 3. 2. who swallow anything that is proposed to them Those that devoure and over-eat themselves are subject unto inflammations the itch for the raw and unconcocted matter ingenders vapors which labouring to get out at the cuticula or out-most skin do tickle it and so beget an itch The people in the Apostles dayes had fed eagerly and filled themselves with more then they could well digest which in the next succeeding age ingendred and begat an itch the Apostle therefore is very careful to enjoyne the pastors vigilancy those that are troubled and molested with an itch are coÌ„monly inordinate hurt themselves with scratching the pleasure of it doth solicite them to overdo and scratching lets in ayre and ill influences that pain and trouble them before they leave them he saw that grievous Wolves would come among them not sparing the flock and of their own selves would men arise speaking perverse things to draw Disciples after them (y) Act. 20. 29 30. therefore he bids them watch And when he was about to leave the world he reveals to Timothy a special Medicine for the itch that he bids and chargeth him to use as great Doctors when they are dying give their exact and choice receits to their successors for the publick good and the Medicine is compounded of three ingredients 1. Instant and unwearied assiduity in preaching I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and in his Kingdom preach the word be instant in season out of season reprove rebuke exhort (z) 2 Tim. 4. 1 2 3 4. This is the first ingredient to furnish them and feed them with wholsom food that their hunger betray them not to those that go about for to seduce them The Vine and the Fig-tree in the parable (a) Jud. 9. 9 10 11 12 13. are by their native sap and sweetness secured from that bait and snare the bramble snatched and was choaked with Physicians say the body should be kept in habituathletico a vigorous and able temper that may be able to oppose infections that are offered to them as Cities well furnished with Ammunition and provision can hold out till they be relieved so Christians catechised and instructed in the grounds of what they do profess hold out and make resistance when ayry empty hungry souls are snared and devoured by the common enemy when the Devil found the house was empty he enters it and puts a Garison that should secure it for the future (b) Mat. 12. 44 45. 2. The second ingredient must be suffering if we obay the former Order and be assiduous in teaching reproving and rebuking we shall be sure to suffer action and passion go together omne agens agendo repatitur especially if we go a little fâ—ster then others do a Loader may ride through a Town a foot pace with sacks upon his horse and not be medled with but if a Gentleman will gallop the Dogs will presently encounter and assault him if men will be assiduous and importunate to get men out of Satans snares they shall be persecuted why was Paul so opposed every where but because he was uncessant in his admonitions (c) Act. 20. 31 therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears it s well said laudamus monitores sed fugimus no boy more hated then the monitor and they that will not stand to it and suffer with Christ shall never reign with him as the Apostle speaks (d) 2 Tim. 2. 12. for all our doing we may be thought pragmatical and busie bodies they will think we will play our own game until they see us lose that we aim at ease and honour until they see us trodden on and in the dirt and then perhaps we may be pittied God is the God of all grace yet settles no body till they have suffered (e) 1 Pet. 5 10 but the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect strengthen stablish settle you But a little suffering will not suffice long suffering is the ingredient if there be in the medicine an ounce of doing there must be two or three of suffering our Saviours and the Apostles times were times of doing but for that there followed three ages that were wholly taken up and entertained in suffering a cheater may lose a while to draw the novice into a Partnership the stony ground endures a while (f) Luk. 8. 13. which for a time believe but will not suffer long time will discover truth every mans work shall be made manifest for the day shall declare it (g) 1 Cor. 3. 13 the dresse and garnish will wear off in time and nothing stay but what is reall and substantiall good men may be in danger to decline and stagger if the rod stayes long on them as the Psalmist sayes (h) Psal 125. 3. but long is not enough there must be large with all long suffering an inch is longitude but will not serve to make up this ingredient if they give us an inch we must take an ell and therefore the believers had need of patience that after they had done the will of God they might receive the promise (i) Heb. 10. 36. a Christian Souldier may have a very great arrear Paul speaks as if all his pay were then to take up when all his warfare was accomplisht (k) 2 Tim. 4. 7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse it s a great triall to have that Garland or Crown deferrd that we have won as those that wrestled in the Olympick games if when they had contended lawfully and won the prize they had been put off untill the next Olympiad yet that is many times our case when we have rowed hard and brought the boat unto the shore to be put off again and beaten back into the billowes as the Apostle speaks (l) 2 Cor. 6. 3 4. giving no offence in
his Resurrection and by concurrent and joynt consent pitch upon two that wer so qualified as an Apostle should be to the best and utmost of their power yet withall considering that they did not look into their hearts nor could not and therefore after all their care might be deceived for humanum est errare they appeal by lot to him that could not be deceived and when God had appeared in it he was accounted an Apostle as it is (p) Act. 1. 26. here there appears a joynt concurrence and assent of all that Company wherein there were some common Christians that were not Officers as may be gathered (q) Act. 1. â—4 and certain it is plus vident oculi two eyes see more then one and the peoples information upon experience and intelligence may be of use and must not be neglected where it may be had But if they know of none already entred and ordained they must repair unto their Officers and crave their aid in furnishing their vacant place either by removing and fixing one among them that is already an ordained Minister or if they know of none such they must intreat them to look among the Candidates and persons qualified and willing to be imployed for such an one and to ordain and send him to them as God in his providence in that Vision doth seem to shadow out unto us (r) Act. 16. 9. There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us and so the Grecians when they saw their Widows were neglected do murmure their requests and supplications to the Officers to be supplyed (s) Act. 6. 1. and if the people should herein be slack and careless the Officers may look to it and make provision for them for what else is it to take the over-sight of them as the Apostle speaks (t) 1 Pet. 5. 2. or be made over-seers as the Elders of Ephesus are said to be (u) Act. 20. 28. for so when Antioch was disturbed about the point of Circumcision the Apostles and Elders at Jerusalem do not only determine and decide the doubt but send Judas and Sylas to confirm and settle them (w) Acts 15. 32. as at their first Conversion they had done Barnabas (x) Act. 11. 22 23 â—4 7. If the Governours do chuse one for them that in their judgement may be serviceable to them and supply them yet they are not presently for to impose him on them but they must send him to be made acquainted with them and they with him where the people may consider of the loudness and cleerness of his voice of the unblamableness of his carriage where formerly he did converse of the grace of God in him and the Work of Grace upon him for the godly people must be Judges where they may be and in point of voice and utterance Judicium est penes auditores the ear trieth words even as the mouth tasteth meats (y) Job 34. 3. there is a relish in a good man that will quickly find the savouriness of our discourse or teaching for though the Officers be over-seers yet Lords they must be not the people are Gods heritage (z) 1 Pet. 5. 3. and must be treated faiâ—ly and as becometh such it s truly said Non disputamus de gustibus it might be taken for a fresh-mans act if two should argue whether drink were sweet or soure strong or small those that sell cheese do not declaim about the sharpness and keenness of their cheese but keep a piece cut by them for him that cheapneth to taste for as the buyer saith it is naught (a) Prov. 20. â—4 so the seller it is good laudat venales quas vult obtrudere merces a taste or tryal is the best decider of the doubt and umpire in it and he that is spiritual judgeth all things (b) 1 Cor. 2 15 8. Because all are not good and spirituall that would be thought so nor all good mens palates uninfected and undistempred there should be in the Church a power fixed to determin doubts that do or may arise Superintendents are retained in many places where the Bishops are removed the Officers and Over-seers may over-see and so may people where should one look for an impartiall and unstained judgment if not in Paul and Barnabas yet these good men were not unbiassed for Barnabas resolves to take John Mark with them and Paul would not (b) Acts 15. 37 38 39. where was the bias Mark was Barnabas sisters son as ye have it (c) Col. 4. â—0 and therefore Barnabas would not part with him our Saviour Christ had need be very mercifull or that expression be blotted out (d) Luk. 14. 26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Disciple for we find few of those that have the power of preferring Ministers to be thus rude ungratefull and uncivill to their kindred and relations It s said indeed of Levi in that terrible Crisis about the golden Calf (e) Deut. 33 Who said unto his father and his mother I have not seene him neither did he acknowledge his brethren nor knew his own children but we have not read it of any other Tribe Relations and respects bear sway with good men many times look after able men but enquire whether he will let them have good peny-worths whether they be able any way to go beyond him or prey upon him therefore there should be some uninteâ—ested power to over-rule and keep the ballance even to prevent this partiality and preferring of the body beâ—oâ—e the soul Paul had in his time experience of this self-seeking (f) Phil. 2. 20 21 2â— I have no man like minded who will naturally care for your affairs for all seek their own not the things which are Jesus Christs when therefore he had leâ—t him in his turn at Ephesus he gives him a most solemn charge not to preferre one before another to do nothing by partiality to lay hands on no man suddenly neither be partaker of other mens sins (g) â— Tim. 5. 20 21 22. it is of much concernment with whom we live of much more with whom we feed most of whom we suck and are relieved and nourished Object 1. Ministers are servants to the Saints and People of God (h) 2 Cor. 4. 5. For we preach not our selves but Jesus Christ the Lord and our selves your servants for Jesus sake it will be easily acknowleâ—ged that Ministers are Christ (i) 1 Cor. 4. 1. let a man so account of us as of the Ministers of Christ and that he may therefore dispose of them and give them to whom he will for what may not I saith he in the parable do what I will with mine own (k) Mat. â—0 15 and we find he hath given them already to Gods people for when
silver and gold and men servants and maid servants and camels and asses and these we may take and leave chuse and refuse as we think good but Ministers are not such Servants for they have families and houses of their own as the Apostle sayes (g) 1 Tim. 3. 4 one that ruleth his own house well having children in subjection with all gravity Or Magisteriall that serve indeed but in an honourable and magisterial way that tutor and teach our selves or children as the Musick-master the Dancing-master that will not stoop to mean mechanick vile imployments that are servants in one sence yet Governors and Masters in another It fell out when Athens was surprised that among others Diogenes was taken captive and carried away and the Souldier that had taken him bad him do this and that and go and run but he would do nothing but tell his Master of his faults and errors and that with so much patience and resolution that the man at last began to value him and look into his worth yet being not resolved to follow his directions he brings him to the Market for to sell him to some body that had more leisure then he had to be wise and writes over his head ecquis vult emere dominum that if any man would buy a Master there was one for him the truth is the Minister is such a servant that is more then quarter Master (h) Heb. 13. 17 obey them that have the rule over you and submit your selves for they watch for your souls they are watchmen for your souls and so are Servants but must be obeyed and submitted to and so are Masters and so in another place (i) 1 Thes 5. 12 to know them which labour among you and are over you and admonish you they may be labourers yet be Governours and Overseers as a Steward or Surveyor is As it was said by Epimanondas that he indeed waked and walkt the rounds that the Thebans might the more securely sleep 3. The Apostles words if well considered speak but a Complement he doth not say in positive and serious termes we are your Servants but we preach not our selves but Jesus Christ our Lord and our selves your Servants for Jesus sake (k) 2 Cor. 4. 5. as if he should say we do not crack and glory of our place and power how much we are your betters and superiors as sometimes he doth (l) 1 Cor. 4. 15 but humble and debase our selves below you as Paul plainly in another place (m) 1 Cor. 9. 19 though I be free from all men yet have I made my self Servant to all that I might gain the more So to Philemon If he have wronged thee or oweth thee ought put that on mine account I will repay it albeit I do not say to thee how thou owest unto me even thine own self besides (n) Phil. 18. 19 neither will it serve to prove the point that people pay them for they did and were bound to do the Apostles (o) Mat. 10. 9 10. Luk. 10 7. yet did not chuse them The people do and ought to do the Magistrate (p) Rom. 13. 6. yet do not chuse them did not to be sure the Roman Officers but had them sent unto them and therefore their wages is not called pay but tribute (q) Mat. 17. 24 25. nor the Ministers wages but honour (r) 1 Tim. 5. 17 18. a Language that we use not to our Servants 4 We say such of the people as have capacity do chuse their Ministers for they judge of the goodness of their voice of the integrity and unblameableness of their lives of the peace of God in them and the work of grace upon them and of all the rest by those that are their Officers and Governours so all the people are said to make Saul King (s) 1 Sam. 11. 15. yet he was made before by lot and by the Prophet and the great Officers (t) 1 Sam. 10. 24. The Kings of England in their Coronation-Oath do bind themselves to make such Lawes quas vulgus elegerit yet the people chuse their Lawes by those that are Trustees and actors for them in the Parliament Obj. 2. What Gods people did in the first Church they should do now for they had special influences and assistance then for not only the Apostles but the whole Company were filled with the Holy Ghost (u) Act. 4. 31. yet they chose Officers Mathias was chosen by them (w) Act. 1. 23. and so were all the Deacons afterward (x) Act. 6. 5 6. most of whom were Preachers quickly after therefore the people should do so still for they have not forfeited their priviledges by any thing since done Sol. 1. We have not said the people should not chuse their Officers for we have shewed that they may do something in it We only say their choice is not nor never was accounted and esteemed Ordination whatsoever they did about the election of Mathias sure we are it was not Ordination for that was done by lot the whole disposition whereof is of the Lotd (y) Act. 1. 26. as the wise man speaks (z) Prov. 16. 33. they consented and approved and so they may do still And so the Deacons were ordained by the Apostles and not by the people (a) Act. 6. 3 4 5 6. 2. They did but nominate and that also by the direction and according to the Rules prescribed by the Officers and Rulers for Peter proves that Judas place must needs be filled up and sets down qualifications to guide their search and shutteth up all by acknowledging Gods unerring Judgement in the lot And for the Deacons they pitch upon the number confine them to such qualifications as they thought best and then conclude the action (b) Act. 6. 3 give out the patterns as David did to Solomon (c) 1 Chron. 28. 11 1◠13. and bids the people see them fitted and that was all they did Obj. 3. But the people ought to have an hand in Ordination for so we find they had in the first Churches planted by the Apostles among the Gentiles (d) Act. 14. 23. when they had ordained them Elders in every Church and had prayed with fasting they commended them unto the Lord on whom they believed for every body knowes that the word there used namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the election of the people by holding up their hands as they do at Guildhall in the choice of the Lord Mayor of London and so Calvin and Beza on the place both translate it and expound it and what then they had we must not take away from them Sol. 1. It s a good Custom that many School-masters now have to make their Scholars parse and explain their lessons first in English find out the principal verb and set the nominative case before it and so the substantive unto the adjective and sure the people will not now
into a common Pasture are alwayes branded that they may be known So much more when they are admitted into the Church and set over people should they be marked that they may be known from others that if wee think not fit to retain the old distinction that was wont to be among the Shepheards where some were Shepheards (q) Joh. 10. 2. some chief Shepheards (r) 1 Pet. 5. 4. yet the Shepheards mâ—y be still distinguished from the Sheep that the Minister or Pastor of the Church may be known as they say from a black Sheep yea from a white one also for if there be no distinction between Sheep and Shepheard the Wolf may sometimes be entertained and folded among the Sheep beware saith Christ of false Prophets that come unto you in sheeps cloathing but inwardly are ravening wolves (s) Matth. 7 15 16. A Wolf you see may come in the garb and habit of a Sheep but not of a Shepheard and though it be true that Christ saies ye shall know them by their fruits yet they may do a deal of hurt before their fruit discover them if a Wolf should be lodged one night with the Sheep what a deal of mischief might he do before morning When Vlysses and his men had bored Polyphemus eye and made him blinde yet he resolved to take them as they went out and be revenged on them for he thought a man could not be formed into the shape and habit of a Sheep but Vlysses tying his men under the bellies of those large and lusty Sheep escaped Scot free So if a Romish Wolf those grievous Wolves the Apostle speaks of (t) Act. 20. 29 30. should be tyed under the belly of a Preaching-Sheep what work might he make in the Fold before he were discovered Durius ejicitur quam non admittitur hospes it is easier by Ordination to keep them out than by excommunication to remove them We have shewed before that Ordination is a Arg. 7 sacred and solemn dedication and devoting of a man to holy services that the solemnities are fervent and proper prayers unto God for the enabling and assisting of the person in his Work and therefore it ought to be continued in the Church for the work and service is of that great concernment unto our everlasting happiness that it ought to be attended with all assisting and enabling circumstances as when a young man is to go Factor beyond the Seas to Smyrna or Alâ—ppo or some other dangerous place he gets the prayers of some noted Congregations in London or other places for him and all acknowledge it a good assistance and security for the effectuall fervent prayers of a righteous man availeth much (u) Jam. 5. 16. as the Apostle speaks or when some great engagement draweth nigh as when Israel in their journey were to fight with Amaleck (w) Exod. 17. 11 12. what steed was Moses prayer in Now a Minister engaging in this common service of the Saints and Church of Christ doth undertake a greater and hotter service than any other Warrior Ungodly men are not only compared unto thornes and briars as the Apostle speaks (x) Ezek. 2. 6. against which one must be fenced with iron and the staff of a spear as he speaks (y) 2 Sam. 23. 6 7. but unto a Bear robbed of her Whelps as the wise man hath it (z) Pro. 17. 12 this the Apostle knew very well when he doth so seriously and pathetically begge their prayers (a) Rom. 15. 30 31. Now I beseech you Brethren for the Lord Jesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me that I may be delivered from them that beleeve not in Judea and that my service which I have at Jerusalem may be accepted of the Saints yet he was an old Souldier and had much experience of Gods in abling and assisting presence with him and this was but one particular and single act how much more ought those to beg and crave our prayers and assistance when they are launching out into this great and dangerous service when they are going to fetch away the Beares Whelps from her to turn men from darknesse unto light and from the power of Satan unto God (b) Act. 26. 17 18. There is no doubt but a man may pray the same thing twice as he may write the same thing again as we may find it in the practice of our Saviour Christ (c) Mark 34. 39. and the latter doth corroborate the former the heat and fervor of the Spirit is strengthened by repetitions and therefore our Saviour doth not prohibite repetitions simply but vain repetitions (d) Mat 6. 7. and accordingly we find the Holy Ghost giving order for a second Ordination of Paul and Barnabas when they were to be sent upon that dangerous and weighty Message (e) Act. 13. 2 3 4. the prayers of Gods people do fill their sailes and make them wings to fly with both on their prey off their danger as occasion is therefore if there were no other use of Ordination but the assisting and enabling of the ordained persons unto their work it were sufficient to argue the continuance at least in this time when grievous wolves are entred in already not sparing the flock and of our own selves do men rise up speaking perverse things to draw Disciples after them (f) Act. 20. 29 30 31. Should one throw down his sword when an enemy is ready to invade him sleep on the guard when an assault is given how justly doe they call up Jonas to his prayers when the Ship was tossed and was ready to be broken (g) Jon. 1. 6. when the Church and Truth is many wayes invaded and endangered to leave the doors and gates open and remove the Porters Watchmen from their charges There is great care taken that none be approved or admitted unto Livings and Augmentations but only those that have upon them a work of Grace as well as Gifts that have their gifts and learning sanctified and sweetned by the influence and operation of the Holy Ghost upon them therefore we should be carefull of all those wayes and means whereby the Holy Ghost is gotten and given for the Holy Ghost is worth the asking and not attended ordinarily without it (h) Luk. 11. 13 If ye then being evill know how to give good gifts unto your children how much more shall your Heavenly Father give the Holy Spirit to them that ask him they may contribute prayers that have nothing else to give and as multorum manibus so multorum precibus grande levatur onus as Peter when he was in Prison was let out by their prayers (i) Act. 12. 5. In all estates and ages of the world Church robbing Arg. 8 hath been odious and abominable Dionysius for his boldnesse in it was abhorred every where when that great uproar was made at
ingender should we incourage and hatch up an interest that perhaps hereafter we cannot manage raise up more spirits than we can allay its good therefore to stand fast in that liberty whereby Providence hath made us free and not be again intangled with a yoke which neither we nor our fore-fathers were able to bear as the Apostle speaks (g) Act. 15. 10. for partiality hath alwayes been observed to be the common frailty infirmity of Ecclesiastical Authority which gave occasion to the Apostle of that severe and solemn interdiction (h) 1 Tim. 5. 21 I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things without preferring one before another doing nothing by partiality seeing therefore this Nation that was wont to be as much Priest-ridden as any other is freed from that slavish and sad subjection to another interest it were madnesse in them to let their Riders get up again Sol. 1. When the mind of God is known in any thing and his will and way made out unto us we should not listen unto every inconvenience that may be hinted and suggested to us and the reason is because God makes use of orders inconveniences to his own ends and honour for as it is true on the other side omnis commoditas sua fert incommoda secum that every conveniency hath an inconveniency attending on it so every inconveniency hath a conveniency either consequent or antecedent and so its good to do the will of God and obey his Orders without disputing fiat justicia ruat mundus as God commanded in the case of Tythes that the tenth should be the Lords and they should not search whether it were good or bad but should bee bound to take it as it fell (i) Levit. 27. 32 33. Christ did fore-tell that the preaching of the Gospel would be inconvenient for there should be five in one house divided three against two and two against three and yet did order and appoint it k God knew the Jewes l Luke 12. 52 53. would be inraged when they heard by Paul that he was sent unto the Gentiles (l) Act. 22. 21 22 23. yet did it notwithstanding what God therefore doth order and appoint we must not afterwards arraign upon suspition of inconvenience that may ensue 2. If it be packing to have succession ordered by those in power and of the same interest then all Government in Bodies and Societies of men is packing for in Feoffments Survivers are for to make new ones when they are reduced unto a paucity in Kingdoms and Estates that are Elective the body chuseth that is concerned and engaged in it in guilds fraternities and corporations the present Governours do order the succession in the same body and by these means Societies are made immortal as that of Venice that by way of chusing and ordering their own Election have lasted now above twelve hundred years are other bodies by this way enabled to perpetuate themselves and shall Christs body be unable to do the like do other States and Governments live and grow and shall Christs body languish and be opprest hark what the Apostle sayes (m) Eph. 4. 16 from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it self in love it doth not break down but build up and edifie it self 3. If it be packing for Presbyters to chuse Successors of the same interest and principles then God himself was guilty of it for all the time of the Mosaicall Administration who fixed all Ecclesiasticall Authority in one Tribe (n) Numb 3. 11 12 13. and the Priest-hood in the Sons of Aaron (o) Numb 3. 10. here is indeed a pack of Presbyters or Priests but God himself is he that makes it here 's nati natorum qui nascuntur ab illis for set men first right and then no matter how exactly they be incorporated how firm the building be if it be according to the Pattern and Rule that is held forth for the directing of it nulli penetrabilis astro lucus erat the better an Army is embattled the likelier to win the victory defendit numer us junct aeque umbone phalanges the Macedonian Phalanx was for a long time held invincible they can have no good meaning that would make breaches in it and mix the iron and the clay together 4. How shall this packing be avoided in any other way there must be some body to give these Orders out Christs Body must not be ungoverned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an head the Spouse of Christ exposed unto rape made common and a Strumpet who then shall order this election and succession invest with Power and Authority perhaps you will say the Civil Magistrate and will not he be likewise partial bring none in that are not ingaged in the interest that he promotes will not he stickle for a Friend or Favourite shall not his Kinsman or his Houshold-Chaplain be preferred will not he think one fit to serve Christ that he found a trusty servant to himself beleeve that he can save souls that knows how to sell Lands and raise his Lords Rents if Bishops hands have been thus byast towards a servants or a Chaplains head why should we think a Justice of the Peace or a Lord of a Mannor altogeher undeclinable were not the Crafts men spoken of by Luke (p) Acts 19. 24 25. ingaged as strongly in a combination as any Presbyters can be the Chief Priests Scribes and Elders made up that Society (q) Luke 22. 66. and were the Civil Magistrats and the ordinary Governours and Rulers of the people as they are called (r) Acts 23. 5. yet byassed sufficiciently and fixed to an interest directly contrary unto our Saviour Christ (s) John 11. 47 48. as good therefore be content with Gods appointment as make a worse one beleeve as God doth that Parents are the best instructers of their Sons and will not wrong them nor abuse them in their information as Paul taught Timothy so let him deliver that good thing in trusted to him unto other faithfull men in his opinion and they to others and so successively from one to one and its observable that as among the Priests the Sonne did alwayes succeed the Father in the Priest hood so it was also among the Prophets their Scholars and Disciples are said to be their Sons (t) 2 Kings 4. 38. for as the Father imprints upon the Son his own similitude and picture so the Teacher doth in some degree and kind upon the Learner its certain the Corinthians (u) 1 Cor. 4. 15 and all those whom the Apostle by his Ministry converted were his Sons and Daughters yet those two special Instruments that he made use of in Ordaining Ministers he calls his Sons more
been wise and picks him out to be his Steward the Family concernments are so many and importunant that without a deal of wisdom and discretion they cannot be dispatched and therefore sometimes the Servant is preferred before the Son is made Executor or Administrator and the Son neglected (c) Pro. 27. 2. a wise servant shall have rule over a son that causeth shame and shall have part of the inheritance among the brethren God hath as foolish sons as any body (d) 1 Cor. 1. 27 and therefore had need of wise Servants for though Grace much improves the subject wherein it is received yet it altereth not the constitution there had need therefore be some wiser than some or else the house will not be ordered as it should be our Saviour made this out unto the twelve when he told them he sent them out as sheep in the midst of Wolves (e) Mat. 10. 16 in such a Journey the sheep had need be well advised how he walks so had a Minister his oppositions and encounters are so many that without a deal of wisdom sagacity he hardly wil be able to evade as the Apostle shews in severall particulars (f) 2 Cor. 6. 4 5 6 7 8 9 10. to see the dangers at a distance (k) Pro. 22. 3. and make provision for them to give to every one what properly is his (l) Luk. 12. 42 and to give in a good account of what hath been committed to him in all which wisdome is required 5. We say of the rules and censures in the Word of God for Discipline is not an arbitrary dispensation but limited exactly and bound up to the Will and therefore Ministers are rather Executors than Administrators because they are confined to the rules and orders expressed in the Will the patterns of the Building are given them as we have shewed before and little or nothing left unto discretion Timothy was a very wise and carefull Governour as Paul shews (m) Phil. 2. 20. yet hath rules and directions given him for his behaviour in the Church of God (n) 1 Tim. 3. 15 and is severely charged not to be partiall in the administration and application of them (o) 1 Tim. 5. 21 22. I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things without prejudice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing nothing by partiality that is applying these rules of government and censures that I have set down all along in this Epistle The Lord forbid that we should arrogate an Arbitrary dispensation no we acknowledge we are straightly and precisely bound up in these transactions and executions so as respects relations and affections are to be abandoned and shut out (p) 1 Pet. 5. 1 2 3. feed the Flock of God that is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking the over-sight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over Gods Heritage but being examples to the Flock ye see under how many rules restrictions and limitations the Commissions are assigned and granted out unto them Erastus argues against Excommunication that seeing men cannot give Salvation they cannot take it from us seeing they cannot remit they should not retain sins a grosâ—e mistake as Mr. Beza shews for we assume no such Authority but as the Câ—yer in the Court pronounceth what the Court or Judg determines so do Ministers what God the Judg of all concludeth if a Malefactor at the Barre should quarrell with the Clark of the Assizes for reading his Indictment because he had no power to indict him it would â—e answered he only was the mouth or Servant of the Jury that had done it so we may say we are but Gods mouth as the Prophet in relation to such a dispensation is expresly called (q) Jer. 15. 19. we are stripped of all ability to gratifie our dearest Friends must say with Levi whom in this we doe succeed (r) Deut. 33. 9. Who said unto his Father and Mother I have not seen him neither did he acknowledge his Erethren nor knew his own Children The Popes of Rome do now at last begin to send away their Nephews and will not be perswaded to receive them if they had been so uncivill some years or rather ages before perhaps their Chairs would have been better assured and secured to them 6. We say for the guiding of the Church the compleat and adequate Object of our Administration is the Church that is Gods people that are picked out of the World and make profession of subjection to his Will and Way for our Administration doth extend no further we do not nor cannot extend our line beyond that limitation or jurisdiction beyond that just proportion that God hath set out to us not only this but all Administrations are (Å¿) Eph. 4 12. for the perfecting of the Saints the Work of the Ministry and the edifying of the Body of Christ and this of censures more especially (t) 1 Cor. 5. 11 12 13. If any man that is called a Brother be a Fornicator or Covetous or an Idolator or a Rayler or a Drunkard or an Extortioner with such an one no not to eat and he doth not onely give the rule as Judicatories and Courts do use to do but doth also give the reason of the rule for what have I to do to judge them also that are without do not ye judge them that are within but them that are without God judgeth the most and utmost that wee can do is but to exclude and shut them out (u) Mat. 18. 17 but if he neglect to hear the Church let him be unto thee as an Heathen man and a Publican that is excluded and barred from all the Assemblies and Societies of Gods people as the Publicans and Heathens were among the Jews unto whose custome and practice our Saviour here alludes 7. We say for the guiding of it that is to oversee and mark what way the Church takes and if she goes not right to guide her the Ministers indeed are called Guides (w) Heb. 13. 7. 1â— 24. first because they have spoken unto us the Word of God that is have opened and declared to us the way of God what way God hath appointed for mans Salvation for the Word of God is but a Directory to Salvation and the Ministers imployment is but to open and apply this to the people and this is so apparent in the Ministers imployment that the Devill himself is forced to acknowledge it (x) Act. 16. 17 as a Guide gives rules and marks to know the way by and endeavours for to make them understand it but lest they should not therefore secondly he hath an eye unto them watcheth over them which ground is given in the seventeenth verse for they watch for your souls as those that shall give an account there is a difference between a meer