pure and then peaceable gentle easie to be entreated But the Spirit of Antichrist is high and hot and furious usurping an infallibility of judgement and unchurching all that differ from him and do not you unsaint all persons and unchurch all Societies dissenting from you and may not this rise from the spirit of delusion which worketh strongly in the Children of disobedience 4. It is the Opinion of many that the slaying of the Witnesses is not past but that the time thereof is very near when Popery shall once again prevail And the Reformed Churches shall be punished by taking away these Witnesses for a time because they received them not according to the dignity of their Embassage And are not you preparing your selves and others to help on this slaughter why do so many pray in bloud and offer strange fire upon Gods Altar as if nothing could give content till the Ministry be ruined and doth not this Tenent That the Ministers are the Limbs of Antichrist binde you to shed their bloud and to account it good service to God not only to unsynagogue them which you have done already but to kill them That so among you also may be found the bloud of the Prophets and of the Saints Q. 2. Do you not hereby wound all the Reformed Churches darkning the beauty and obstructing the progresse of Reformation When the Lord stirred up Luther in Germany Zuinglius at Zurich Calvin at Geneva to set upon this great work multitudes in all Nations begun to embrace the truth and to fly from the rents of Babel Antichrist was made so naked and bare in all the filthinesse of his whoredomes that the whole world was ready to forsake her Had not Satan stirred up this cursed Tenent wherewith many were levened Rotmannus Cnipperdoling Iohn Leyden and others opposed Luther as a false Prophet as bad as the Pope and of the two they said Luther was the worst Antonius Pockquius under pretence of spirituall liberty seduced many into the reality of carnall security and how furious the Antinomians and Anabaptists were in Germany we had rather lament then expresse And did not Satan by these Agents prevail to weaken the hands of those Heroick Worthies and so caused the work to cease and many to relapse How little hath been the Progresse of the Protestant Religion ever since And now of late when the Lord stirred up many in this Island to seek to serve the Lord with a pure worship the work went forward with great felicity till this conceited opinion obtained since which time the spirits of professors have been so alienated and embittered that the way of truth is every where evill spoken of Q. 3. Hath not the Lord greatly testified from Heaven against this Tenent in his spirituall Judgements upon many the great promoters of it Since they despised the Ministry deserted the Ordlnance how are they fallen from heaven some turning Scepticks and Seekers others Ranters and Quakers and what not falling and falling till at last they grow openly prophane and profligate Atheists Q. 4. Doth not this opinion greatly endanger the souls of others Are not all sinfull enough naturally hating Teachers and scorning to be reproved being enemies to light and truth Why should you strengthen the hands of sinners that whereas formerly they could not sin against light but they had many checks of conscience now they despise instruction and hate to be reformed and when they sin most fully and fouly yet they sin without reluctancy and glory in their own shame so that if these men perish in their gain-sayings yet may not their bloud be required at your hands who have not only misled them into errour but have killed them with prejudice against the remedy which should reclaim them Q. 5. Is not this opinion the sad abuse of the great liberty now enjoyed In times of former trouble How did Professors live sincerely love fervently pray and fast and mourn together But by these Tenents the Staff of Bands and Beauty is broken and dashed in pieces one upon another which may justly provoke the Lord to cut short the day of liberty that men may learn by the want of liberty how to prise and sadly bewail their wofull abuse of it Q. 6. If your principles about an universall liberty be true why are you so untrue to your own principles you can well endure men that deny the Immortality of the soul the verity of Scriptures the Deity of Christ the God-head of the holy Ghost and those that defend any thing whatsoever is contrary to sound doctrine These you can tolerate defend hug in your bosome and if any one speak against any the broachers of those errours You cry out Persecution Persecution yet at the self same time you persecute to your uttermost all Ministers who take themselves bound in conscience to defend the Ministry You do and can tolerate the most prophane and hereticall but these Ministers Consciences you cannot tolerate Are you not partiall in your selves and become Judges of evil thoughts whilst you justifie that in your selves as a duty which you condemn in others as an abominable iniquity Why are your professed principles so uneven and you so contradictory to your own principles Be not like the Jews who please not God and are contrary to all men Q. 7. Have you not cause to fear that the Lord may leave you as he did your Predecessors in Germany who held the same Tenents with you gloried as much as you in their own confidences and condemned as you do all others Railed first against the Ministry then raged aginst the Magistracy brought both Church and State into confusion put the Countrey into burning Flames wherein at length themselves were consumed to ashes Do not therefore persist in kindling these false fires Walk no longer in the light of the sparks that you have kindled lest you have this at the hand of the Lord to lie down in sorrow CHAP. IV. Containing part of the Third Proposition SHEWING That none ought to take upon him the Office of the Ministry without a Call IT is manifest by the Word of God That no man ought to take upon him the Office or work of a Minister till he be lawfully called and ordained thereunto As the Church and State are distinct Polities so have they Subjects Laws and Officers distinct alwaies in the formal conception though materially in divers things they may agree Mat. 12.21 Render unto Caesar the things that are Caesars and unto God the things that are Gods The things of God and Caesar are distinct Thus Luke 2.11 Man who made me a Iudge or divider over you a Preacher and a Judge are two distinct callings These Officers for their Institution Vocation Incouragement depend not solely nor principally upon man but are given and confirmed to theChurch by Christ the King of Saints and great Shepherd of Souls for ends and purposes most honourable and necessary in all ages of the world Mat. 28.29
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
are of his Houshold Though all other Saints may be called Stewards of the manifold grace of God according to the proportion of the gifts and talents which they have received for their Lords use and so every man must give an account of his Stewardship even for civil gifts and common graces yet neither are all men nor all Saints as such any where stiled by the holy Ghost to be Stewards of the Mysteries of God as the Ministers of Christ are And it is one peculiar Argument which the holy Ghost useth why the Bishop must be eminently blamelesse above other Saints because he is so to carry himself in Gods House as one who in a speciall way is the Steward of God 6. They are called Preachers by way of Office or Gods Heralds though others may know and speak the same things viz· These authoritatively are sent forth to proclaim the minde of the Lord. 7. They are called Embassadors for Christ God hath given to them the Ministry of Reconciliation and hath committed to them the Word of Reconciliation 8. They are Super-intendents and Overseers of the Flock and if they had no such Office then in the discharge of this work they might be charged to be Busie-bodies And so we shall call this a sin which God Almighty hath charged upon them as their duty 9. They are called Stars in Christs right hand 10. The Angels of the Churches and our Lord himself doth clearly distinguish betwixt the seven Stars in the Church and the seven golden Candlesticks which are seven Churches he evidently puts a difference betwixt the Churches and the Angels set in them and over them in the Lord. The third Argument is drawn from the Lords speciall care in requiring peculiar gifts and qualifications in Persons so distinguished and designed for this work as formerly If the Lord out of his speciall care to the good of the souls of People hath appointed peculiar gifts and qualifications above what is required in all Saints as such in all who enter into the work of the Ministry then the Office of the Ministry is by Divine Instiâ—ution For why should God require such qualifications for an Office if he first had not appointed such an Office Suppose a Parliament should lay down severall qualifications for every man that is to be made a Justice of Peace Doth not this clearly infer that there is such an Office as of a Justice of the Peace But our Lord doth require peculiar gifts and qualifications c. Not only those Moral Theological Christian gifts and graces which are required in all Saints at such as to be blamelesse vigilant sober c. But such qualifications as are peculiar Though gifts as gifts do not alone invest into an Office yet where these are so strictly and peculiarly required they argue that there is an Office God requires 1. That they be apt to teach Saints may be Saints though they be not fitted to teach others It is â— good degree of Saintship when they are swift to hear slow to speak and apt to learn and we could wish the Saints in our times could learn and practise that Lesson but those faithful men to whom the Ministry is to be committed must be apt to teach 2. That they be not only apt but able to teach others also 3. That they be such as holding fast the Word may be able by sound Doctrine to exhort and convince Gainsayers 4. That they be such as stâ—dy to shew themselves approved unto God Workmen that need not be ashamed Rightly dividing the Word of Truth And who then is a faithfull and wise Steward whom the Lord may make Ruler â—ver hiâ— Houshold tâ— give them their portion of meat in due season 5. That these gifts be tried and approved by others for no man can be a competent Judge of his own gifts The Deacons must first be proved and if the Deacons the lowest Officer of the Church must by Divine appointment be first proved before he be admitted to use the Office of a Deacon how much more is this required in the Office of the Ministry which is far higher 6. That those that are to prove and approve observe these things without carnall preferring one before another that they doe nothing by partiality that they lay hands suddenly upon no man and this the Apostle chargeth them with before God and the Lord Iesus Christ and his Elect Angels Now why are all these qualifications required Would not all these injunctions about such an Office be superfluous if such an Office were not by Divine Institution 7. The qualifications are so many the work so eminent the successe so various the Ministry of the Word being to some the savour of life unto life and to others the savour of death unto death that the Apostle in admiration of the difficulty and dignity of this employment crieth out Who is sufficiâ—nt for these things But they who are alienated in their mindes as they snuffe at the service of God and bring the torn and the lame and the sick as if any thing though never so bad were good enough for an Offering to the Lord so they account the work of the Ministry so mean and the Office so contemptible that they say in opposition to the holy Apostle For these things who is not sufficient boldly intrâ—ding themselves into this work without any gifts or qualifications sutable and approved thereunto presuming to be Teachers of the Law and of the Gospel yet not undeâ—standing what they say or whereof they do affirm The fourth Argument From peculiar duties If God require peculiar duties of Ministers which he doth not require of Beleâ—vers as Beleevers then there is such a distinct Office by Divine Institution But God doth require peculiar distinct duties of Ministers 1. They are commanded to take special care of the Church of God to take the oversight of the Flock of God yet not as Lords over Gods Heritage but being examples to the Flock 2. When they have undertaken this work they are charged not to neglect the gift that is in them which was given by the laying on the hands of the Presbytery 3. Wholly to minde this Work and the Office Meditate on these things give themselves wholly to them that their profiting may appear to all It is not reason that they should leave the Word and serve Tables but they must continually give themselves to Prayer and to the Ministry of the Word It is true that the work of the Apostles was exceeding great yet it is as true that their gifts were extraordinary and the assistance they had was above measure God testifying to the word of his grace by many signs and wonders Now if the Apostles endued with those transcendent abilities would not suffer themselves to be diverted how much more doth the work of the Ministry challenge the whole man of them whose parts and
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
is evident because these Titles are applied not onely to extraordinary but to ordinary Ministers The Ministers of the seven Churches of Asia are called Angels the Ministers ordained by Titus Stewards the Elders of the Church of Ephesus Overseers or Bishops now a Ruler is a name of Office and implieth a Commission to constitute him in that capacity Fourthly We argue From the constant distinction that is made in Scripture between gifts and calling We reade Ioh. 20.21 22. First Christ gives his Apostles their Commission As my Father hath sent me even so send I you Then he gives them their gifts Receive the Holy Ghost Thus also Isa. 6.6 7 9. God touched his lips with a coal from the Altar and gifted him Afterwards he gives him his Commission Thus also it was with the Prophet Ieremy 1.5 9. God sends him and then puts forth his hand toucheth his mouth and fiâ—s him Even as it is in all civill Governments Gifts make not any man a Judge or a Lord-Maior Sheriff or Common-Counsell man though he be never so richly qualified for these Offices unlesse he be lawfully appointed thereunto So is it in Church-affairs it is not gifts but calling that constitutes a Minister therefore that distinction of a Minister by gifts and a Minister by calling hath no footing in the Word of Truth If gifts were sufficient to make a Minister then women might preach as well as men for they may have as eminent gifts Indeed gifts are a necessary qualification of the person to be called but make him not a lawfull Minister till called and ordained And if he take the Office upon him unsent he is an Usurper and may fear to perish in the gain-saying of Corah notwithstanding his gifts Fifthly We argue from the Rules laid down in Scripture for the calling of men to the Office of the Ministry The Word of God doth exactly tell us the qualifications of the person that is to be called 1 Tim. 3.2 3. c. The Scripture also directs for the manner of his calling to the work who are to Ordain How he is to be Ordained 1 Tim. 4.14 c. Now either these directions are superfluous and unnecessary or else it is a truth that no man ought to take this Office upon him without such a call Nor were these directions given for that age only but for all the ages of the Church to the end of the world as appears evidently from 1 Tim. 6.18 compared with 1 Tim. 5.7.21 In the first place he is charged to keep those commands without spot to the appearance of Iesus Christ And in the second place there is as solemn a charge particularly applied to quicken his diligence and faithfulnesse about matters of the Church and especially the ordination honour and maintenance of the Ministry in ordinary as appeareth by the context before and after from ver 17. to ver 23. The same charge is laid down also by way of direction Chap. 3. and particularly committed to Timethy's care ver 14. And one main ground why Paul chargeth Timothy to be so carefull about these particulars especially at Ephesus was That thereby false doctrine might be prevented 1 Tim. 1.3 4. for which there is scarce a more effectuall means in the world then a publike and regular care of calling persons duely qualified to the Ministry And we cannot but look with sad hearts upon the spreading of errours in these daies of generall Apostasie as the righteous judgement of God upon the supine negligence of men in this particular among others The same charge upon the same ground is laid upon Titus Cha. 1.5 9 10. where also the Apostle gives singular directions for the qualification of the person to be ordained both in point of gifts and grace which are all vain and unusefull if any may enter upon the Ministry without Ordination Sixthly We argue from that confusion which would come into the Church if every man that presumes himself gifted should intrude himself into the Office of the Ministry without a regular call Saint Ierome held it an infallible sign of a Church falling into ruine Vbi nulla Ministrorum est electio manifestum cognosce collabâ—nt is Christianismi judicium where there is no choice of Ministers acknowledge this a manifest evidence of Christianity decaying The reason is apparent The prostituting of this sacred and weighty Office to the wils of men opens a door to all disorders and the introducing of all heresies and errors How much did the Church of Antioch suffer from such as came from the Apostles and had no Commission Act. 15. Gal. 2.5 besides that contempt and scorn which it exposeth the Ministry unto Admit the same in the Common-wealth or in an Army Might he that would make himself a Maior Judge Constable a Colonell Captain c. what an Iliad of miseries would thence â—nsue is easier to be imagined then expressed CHAP. V. Containing part of the Third Proposition PROVING That none may do the Work of the Ministry without Ordination NO man may perform the work of the Ministry but he that is solemnly set apart and ordained to be a Minister Having in the precedent Chapter asserted the necessity of Ordination to the work of the Ministry against the presumptuous usurpation of such as run and are not sent We shall by the grace of God in this Chapter vindicate the work of the Ministry unto those whom God hath set as Officers in his Church That there is a work belonging to the Ministry is out of question and what that work is is confessed by all It belongs to them to dispense the mysteries of God the keys of the Kingdom of God are in their hands It is their work to watch for souls as they that must give an account of them at that great day To preach the Word and by sound doctrine to convince gain-sayers to administer the Sacraments of Baptism and the Lords Supper to pray for and blesse the people in the Name of God to rule and govern the Church having a care of discipline and all these as in the place and person of Christ. Of how great necessity these works are unto the Church is evident unto understanding Christians and hath been demonstrated already It now remains to be enquired whether all or any of these works may be performed by men uncalled though gifted or whether they be peculiar unto Ministers Those with whom we have to do yeelding all the rest to the Ministry challenge in their writings a liberty to preach the Word and in their practises some of them a power of praying for and blessing the people how justly we shall shew when we have first stated the Question which we shall do briefly and plainly that we may not seem to disallow what we ought to countenance commend nay to command in the Name of the Lord and that we may prevent and anticipate the cavils of some gain-sayers For the right stating of the Question we shall
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
man what may we say of those that intrude upon the work of the Ministry if they miscarry they destroy souls and this is indeed to destroy the man Si navem poscat sibi peronatus arator non meritò exclamet frontem melicerta perisse de rebus In brief shall an exact scrutiny passe upon such as are to feed the bodies of poor men and not upon such as feed the souls Act. 20.28 The work of the Ministry the preaching of the Word is a work of the highest consequence and importance that ever God committed to the sons of men The reconciling of men to God 2 Cor. 5.19 Even an heavenly Embassy of infinite and eternall consequence Now if God allow not these works which are of an inferiour nature to be done by men untried and unappointed to the Office how shall he approve of such as adventure upon this work of preaching the Word which is negotium negotiorum the work of works without any trial or commission If none may administer the Sacrament but he that is lawfully called and ordained thereunto then neither may any preach but he that is lawfully called and ordained But none may administer the Sacraments but he that is lawfully called and ordained thereunto Therefore The minor is easily granted and proved from the nature of the Sacraments They are Seals of the righteousnesse by faith If it be an intolerable usurpation amongst men for a private man to take the broad seal of the Kingdom and put it to what instruments he pleaseth much more intolerable is it for a private man to usurp the dispensation of the broad Seal of the Kingdom of heaven As in all States there are Keepers of the Seals appointed whose office it is to dispose them according to Law Even so it is in the Church of God Jesus Christ hath appointed Keepers of his Seals those whom he cals Stewards of the mysteries of God to whom he hath committed the word of Reconciliation and to whom he hath given power to baptize and to administer the Lords Supper The connexion is clear because that these two works are joyntly in the same Commission Mat. 28.19 20. and of the two the preaching of the Word is the greater work This the Apostle intimates 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel The negative particle is here as in many other places taken for the comparative he was sent rather to preach then to baptize and by this manner of expression it appears that to preach was his more proper and especiall work This account all the rest of the Apostles had of it therefore they did put off ministring to Tables that they might give themselves to the Word and Praier In the consideration of the greatnesse of this work the Prophet Isaiah being sent about it cries out Wo is me I am undone the Prophet Ieremiah Ah Lord God behold I cannot speak for I am a childe and Paul also Who is sufficient for these things Of this account it hath been alwaies had in the Church of God ancient and modern till these unhappy times of licentiousnesse And therefore we humbly entreat all those that do conscienciously and as we beleeve justly scruple to have their Children baptized by or receive the Lords Supper from the hands of any un-ordained person that they would seriously consider upon what warrant they hear un-ordained men preach Seeing there is the same Commission for preaching and for baptizing and that preaching is the great if not the greatest work of a Minister To usurp authority over the Church is a sin But to preacâ— without calling and Ordination to the work is to usurp authority over the Church Therefore The first Proposition is clear by its own light the other is easily proved by asserting Preaching to be an act of authority which is evident both in that the Apostle 1 Thes. 5.12 gives this charge Know them that are over you in the Lord and admonish you where to admonish is to be over Heb. 7. without controversie the lesser is blessed of the greater and this is further eviâ—enced in that the Apostle suffers not women to preach because they may not usurp authority over the man 1 Tim. 2. but is commanded to be in subjection upon which place Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very act of teaching is to usurp authority over the man Besides them the publike work of the Ministry of the Word is an authoritative administration like unto that of Criers Heralds and Embassadors to be performed in the name of the Lord Jesus and therefore may not be performed by any but such as are authorized and immediatly or mediatly deputed by him 2 Cor. 5.19 20. appears because in preaching the key of the Kingdom of Heaven is used to take men in or shut men out and this key is in the hand of ordinary Teachers as well as extraordinary yea the power of binding and loosing is exercised For though to preach be no act of jurisdiction strictly so called yet it is an act not only of order but of power not such as is common to every member of the Church but peculiar to such as are in publike Office Now to perform any authoritative act without authority what is it other then to usurp authority Gifts conferre the faculty of administration but not the power The Question which the Pharisees put to our Saviour being propounded to these men By what authority dost thou these things and who gave thee this authority Could they answer as Christ Ioh. 7.28 I am not come of my self That which the Scripture reproves may no man practice but the Scripture reproves uncalled men for preaching Therfore The major will not be denied The minor appears in that the false Prophets are reproved Ier. 23.21 32. not only for their false doctrine telling their own dreams and stealing the Word of God from his people but also for running when they were not sent I am against them saith the Lord a fearfull commination If God be against them who shall be with them if they finde not acceptance with God all that approbatiâ—n and applause which they finde from men what will it profit He is not approved whom man approves but he whom God approves The false Prophets themselves accuse Ieremiah Jer. 29.27 for making himself a Prophet which though it was a most unjust and false imputation yet it holds forth this truth That no man ought to make himself a Prophet the false Prophets themselves being witnesses It is very observable that Shemaiah the Nehelamite a false Prophet and a dreamer writes to Zephaniah the sonne of Maasiah the Priest and to all the Priests and accuseth Ieremiah for a mad man in making himself a Prophet and tells them that upon this account they ought to put him in prison and in the stocks It seems by this that it was no little sin and deserves no little punishment even in the judgement of false Prophets
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
gift which was given thee by Prophecy that is the Office if the Apostle may be his own Interpreter Cha. 1.18 This charge I cummit to thee my Son Timothy according to the Prophecies that went before of thee c. where by the way observe against those that scornfully ask What gift the Imposition of hands by the Presbytery can now conferre that it confers as much as the Imposition of hands by the Presbytery did to Timothy viz. the Office of a Presbyter If Timothy had any extraordinary gift that was given by the Imposition of the Apostles hands 2 Tim. 1.6 Stir up the gift that is in thee by the laying on of my hands as it was in those times usuall for extraordinary gifts to be conveighed So also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sense Eph. 3.8 To me that am lesse then the least of all Saints is this grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given that I should preach among the Gentiles his being made the Apostle of the Gentiles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Rom. 1.5 By whom we have received grace and Apostleship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grammaticall Figure Hendyadis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Apostleship as Piscator in his Scholia and others Secondly It is worth our Observation to take notice of that order which the Apostle seems to make between gifts administrations and operations 1 Cor. 12 4 5 6. Gifts qualifie for Ministries Ministry authoriseth for operation as no man may lawfully undertake a Ministry or Office if not qualified so may no man do the work of the Ministry which he hath not taken upon him Abilities do not authorize to act out of our own Sphere and calling A Physician might not judge of Leprosies though he had skill nor a Butcher kill the Sacrifice though he knew how these things belonged to the Priest Every able Lawyer may not usurp the office or work of a Judge nor every gifted brother undertake either the Office or the work of a Minister Object It is argued for the lawfulnesse of Preaching by gifted men not ordained to the Ministry That Eldad and Medad prophesied in the Camp without a calling and were approved of by Moses in the Praier Would God that all the Lords people were Prophets and that the Lord would put his Spirit upon them Numb 11.26 29. Answ. 1. To this we reply that nothing in this Story doth in the least patronize the practices of our preaching un-ordained gifted brethren because 1. The prophesying of Eldad and Medad was extraordinary from an immediate and divine inspiration for the Spirit of God is said to have rested upon them as upon those others that were round about the Tabernacle as appears ver 25 26. but our gifted men are not thus immediatly inspired and taught of God Ans. 2. This gift of Prophecy was given them as a Seal of their Commission for the government of the State not directly for the edification of the Church It was visibile signum a visible sign saith Calvin that God had chosen them to assist Moses in the Government Non enim erant Prophetae sed voluit Deus hâc externâ not â testari novos esse homines quò majori reverentiâ eos exâ—iperet populus By this Spirit of Prophecy they were inaugurated to their civil government Thus the Spirit of Prophecy was given to Saul in confirmation of his Election to the Kingdom of Israel 1 Sam. 10.6 11. And therefore many learned men are of opinion that Eldad and Medad did not prophesie praedicendo or praedicando That their prophesying was not a Prophetical or Ecclesiastical Preaching but a politicall or prudentiall speaking of things appertaining to the government of the State Some others think that Enthusiasmo acti they did laudes Deo canâ—re that by divine instinct they did celebrate the praises of God All agree that it was extraordinary and therefore makes nothing for the justification of such as preach without office Mr Ainsworth observes excellently that this prophesying of Eldad and Medad was only for the day and therefore whereas it is said vers 25. They prophosied and did not cease Ainsworth reades the words They prophesied and did not adde so it is in the Hebrew Non addiderunt that is they prophesied no more but that day The same word is used Deut. 5.22 These words the Lord spake in all your assembly and he added no more that is spake no more or in such a manner to the people Thus the Septuagint readeth the words and Sol. Iarchi saith They did not adde i. they prophesied not save that day only The Chaldee indeed translateth it They ceased not And so also it translateth Deut. 5.22 The Lord spake the ten words and ceased not which translation if it be allowed it will admit saith Ainsworth of this favourable Interpretation The Lord ceased not speaking that is till all his ten words were finished And the seventy Elders prophesied and ceased not that is they continued all day prophesying not alwaies As Saul in Naioth is said to prophesie all that day and all that night 1 Sam. 19 24. For this prophesying of theirs seems saith Ainsworth to be a temporary gift and miracle for the ratification and confirmation of their office But howsoever whether this prophesying was for a day or for a longer time whether it was Ecclesiastical or only political certain we are it was extraordinary and a visible inauguration of them into their Office Answ. 3. Certain we are that these men haâ— a lawfull Call to do what they did for they were two of the seventy Elders whom the Lord commanded Moses to choose and unto whom he promiseth to give his Spirit Numb 11.16 17. And therefore this example doth not at all prove the lawfullnesse of private mens preaching That these two were of the number of the seventy Elders appears by three Arguments from the 26. verse 1. It is said ver 25. That God took of the Spirit that was upon Moses and gave it to the Seventy Elders and when the Spirit rested on them they prophesied and ceased not Then followeth But there remained two of the men in the Camp that is two of the Seventy As if we should say There were seventy men chosen to be Common-Councell men to sit at Guild-Hall but two of the men did remain in their Houses and did not go must we not necessarily understand that the two remaining were two of the seventy Common-Councel men 2. The Spirit of God is said to rest upon these two vers 26. just as it is said of the other Elders ver 25. 3. It is said expresly That they were of them that were written but went not out into the Tabernacle That were written that is saith Deodate inrolled and delegated among the seventy Elders or as Ainsworth saith they were written by Moses in a Book and so were appointed among the rest to come to
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
gives ground for stating this to be the reason of its practise 2. This was not only practised at Ierusalem but at Antioch and not only among and by the Jews but elsewhere and by others It is said of Paul and Barnabas that they ordained Elders in every Church Object 4. Imposition of hands was used by the Apostles in a miraculous way and it did conferre the holy Ghost and gift of Tongues c. and therefore as the miracle is ceased so ought the ceremony to cease As in extream Unction c. Answ. 1. The giving of the holy Ghost and conferring of extraordinary gifts was one but not the only use which the Apostles made of Imposition of hands And as praier is still to be continued in the Church though it did sometimes conveigh extraordinary blessings Act. 8.15 16 17. Act. 9.40 Iam. 5.14 15. because it had other ordinary ends and uses So is Imposition of hands to be continued upon the same account Answ. 2. We never read of the holy Ghost given by Imposition of hands in Ordination That gift which Timothy received by the laying on of the hands of the Presbytery is no other then the gift of Office Neglect not the gift i. e. Neglect not the office If Timothy had had power by laying on of hands to have conferred due qualifications for the Ministry why doth Paul require him to lay hands suddenly on no man and why must he be so carefull to see them first fit in case his laying on of hands would fit them There needed not such triall of their gifts in case a touch of his hands could have gifted them This proves clearly That there was no extraordinary gift conferred in Ordination 3. There is a double Imposition of hands The one miraculous and extraordinary which consisted in healing the sick and conveighing the extraordinary gifts of the Spirit And this was temporary and is now ceased as extream Unction is The other is ordinary Such is the Imposition of hands in Ordination and therefore to be perpetually continued in the Church We reade not only that Paul who was an extraordinary Officer but that Presbyters who were ordinary Officers imposed hands upon Timothy And the example of the Primitive Churches were intentionally left upon record for this end that they might be binding patterns in like cases in after ages And this seems to be one singular ground and reason of the Writing of the Acts of the Apostles That the Apostles acts in the Primitive Churches might be our Rules in succeeding ages Obj. 5. To what purpose then is Imposition of hands used if the extraordinary gifts of the holy Ghost be not conveighed thereby Answ. 1. We use it because the Apostles did use it in an ordinary way without giving the holy Ghost as well as in an extraordinary way because there is the same standing reason and because the Apostle bids us 1 Tim. 5.22 Sufficit pro universis rationibus Deus vult 2. We use it not as an operative Ceremony but as a Moral sign so declare publickly who the party is that is solemnly set apart to the work of the Ministry 3. We use it as it is a Rite and Ceremony by which the Office is conveyed 1 Tim. 4.14 4. We use it as it is a consecrating dedicating and offering up of the party unto the Lord and his service as in the Old Testament hands were laid on for this end 5. We use it as it is an Authoritative and Ministerial Benediction of the party ordained as it was used by Iacob in his fatherly blessing of Ephraim and Manasses and by Christ in his blessing and praying over the little children Mat. 19.15 Mark 10.16 And thus we have made out the Divine Right of Imposition of hands and our Exhortation to our people is That they would not stumble at that way of Ordination which hath so much of God in it nor be easily led aside into by-pathes by the seducers of this Age. And that they would not rest contented with Ministerial Examination though that ought to be and that in all exactnesse nor with Ministerial approbation nor yet with Authoritative Mission without this Apostolicall Ordinance of Imposition of hands CHAP. XIII Wherein the fourth Assertion about Ordination is proved viz. That ordination of Ministers ought to be by the laying on of the hands of the Presbyterie OUr last Assertion is concerning the persons who are by Divine Authority appointed to ordain and it is this That Ordinâ—tion â—f Ministers ought to be by laying on of the hands of the Presbytery For this we have an expresse Text 1 Tim. 4.14 which that we may the better understand we will give a brief Answer to some few Questions Quâ—st 1. What is meant by the word Presbytery Answ. By Presbytery is not meant the Office of a Presbyter but Collegium fâ—oâ— confessâ—â— Presbyterâ—rum a Colledge or company of Presbyters For as Mr Rutherford well observes The Office hath no hands And the word is used but in two other places Luke 22.66 Acts 22.5 In both which it must necessarily be taken for the Officers and not for the Office For the Office of Elders could not meet together as in that placâ— of Luke nor could the Oâ—â—â—ce of Elders beaâ— witnesse to Paul as in that place of the Acts. Besides as Mr Hooker well saith Not onely reason doth reject but the very ear would not relish such an unsutable sense Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of the Office How harsh and unpleasant is such an expression Here Calvin is brought in by some who are in other things his utter enemies to countenance this interpretation And Mr Gillespy reckoneth it as one of Calvins few for they were but very few mistakes But looking upon his Commentary upon the place we finde these words Presbyterium qui hîc collectivum nomen esse putant pro collegio Presbyterorum positum rectè sentiunt meo judicio They who think Presbytery in this place to be a Noun collective put for a Colledge of Presbyters do think rightly in my judgement And therefore though he thinks the other interpretation non male quadrare which was his errour yet he is not to be reckoned amongst those that deny that by Presbytery is meant an Assembly of Presbyters Quest. 2. Whether this Presbytery was a Presbytery of Bishops or of single Presbyters Answ. To this we shall give this short reply That in Scripture a Bishop and a Presbyter is all one as we shall have occasion hereafter to prove And therfore we answer That it was an Assembly of Bishops that is of Presbyters Quest. 3. Whether this Presbytery were Congregational or Classical Answ. Mr Hooker of New-England confesseth That he never yet heard any Argument that did evince either by dint of undeniable evidence And for our parts we do not conceive it necessary as to our purpose to disquiet the Reader with
That there is no such Office as the Office of the Ministry or That this Office is quite lost or That every man that thinks himself gifted may intrude into the Ministerial Office These opinions we judge destructive to Christian Religion and an in-let to Popery and all errour to all disorder and confusion and at last to all profaneness and Atheism There are four things that justly deserve to be abhorred by all good Christians 1. An Vniversal Toleration of all Religions 2. An Vniversal Admittance of all men to the Lords Supper 3. Vniversal Grace that is that Christ died equally for all and that all men have free-will to be saved 4. Vniversal Allowance of all that suppose themselves gifted to preach without Ordination This last is that which we have abundantly confuted and which we conceive to be unsufferable in a well-ordered Christian Commonwealth And our prayer to God is That our respective Congregations may be established in the truth against this and all other errours And that they may take heed least being led away with the errour of the wicked they should fall from their own stedfastness And for the preventing of this mischief That they may grow in grace and in the knowledge of our Lord and Saviour Iesus Christ to him be glory both now and for ever Amen The End of the first Part. The Second Part CONTAINING A Iustification of the present Ministers of England Both such who were ordained during the prevalency of Episcopacy from the foul aspersion of Antichristianisme and those who have been ordained since its abolition from the unjust imputation of Novelty That a Bishop and Presbyter are all one in Scripture and that Ordination by Presbyters is most agreeable to the Scripture pattern TOGETHER With an Appendix wherein the Judgment and Practice of Antiquity about the whole matter of Episcopacy and especially about the Ordination of Ministers is briefly discussed 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God 1 Thess. 5.12 13. And we beseech you Brethren to know them that labour among you and are over you in the Lord and admonish you 13. And to esteem them very highly in love for their work sake 1 Cor 9.2 If I be not an Apostle unto others yet doubtlesse I am to you for the seal of mine Apostleship are ye in the Lord. Revel 11.3 And I will give power unto my two Witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth Acts 20.28 Take heed therefore unto your selves and to all the flock over the which the Holy Ghost hath made you Overseers or Bishops LONDON Printed by I. L. 1654. The Justification of our Ministry is comprised undertwo Propositions 1. That The Call to the Office of the Ministry which some of our present Ministers did receive during the prevalency of Episcopacy was lawfull and valid which is proved 1. By Arguments drawn from the principles of our Adversaries wherein by the way Is proved 1. That the Churches of England are true Churches 2. The two great Objections against them taken from their Parochial and National constitution are sufficiently answered 2. By Arguments taken from our own Principles and the nature of the thing And here our Ministry is largely vindicated from that foul aspersion of Antichristianisme which is cast upon it because conveyed unto us as is said by Popish and Antichristian Bishops 2. That The Call to the Office of the Ministry which our present Ministers do receive since the abolition of Episcopacy is lawful and valid In which is shewed 1. That a Bishop and Presbyter are all one in Scripture 2. That the instances of Timothy and Titus and the Asian Angels do not prove the contrary And because Ordination by Presbyters without Bishops is highly accused of Novelty as having not the least shadow of Antiquity and thereby many Candidates of the Ministry are discouraged from this way of entring into the Ministry and Ordination so received is accounted null We have therefore added an Appendix wherein is briefly held forth the Judgment and Practice of Antiquity both in reference to Ordination and the whole matter of Episcopacy The Preface HAving sufficiently proved That there is such an Office as the Office of a Minister and that this Office is perpetual And that no man ought to assume this Office unless he be lawfully called thereunto And that this Call is by Ordination with the imposition of the hands of the Presbytery It remains now that we should speak something concerning the Justification of our own Ministry For what are we the better that there is a Ministery by Divine institution if our Ministry be of man and not of God What are we the better that there is a Ministry from Christ if our Ministry be from Antichrist It will be said to us as it was to Christ Physitian cure thy self Trouble not the world with a general assertion of the necessity of a Ministry unlesse you will bring it down to particulars and make out unto us the divine right of your Ministry This then is the work that is now before us which we shall the rather undertake First for our peoples sake that they may with all chearfulnesse and conscienciousnesse submit unto our Ministry when it shall appear plainly unto them that we are Ministers sent by God Thaâ— we are over them in the Lord That we are the Lords Stewards and the Lords Ambassadors And that they may with confidence expect a blessing from God upon our Ministry as not doubting but that God will make use of his own Instruments and that a Minister sent by God will be blessed by God whâ—reas they that hear men not lawfully called have no promise of a blessing but rather a threatning that they shall not profit by such Preachers as we have formerly proved Hence it is that such hearers run from one errour to 〈…〉 as a just punishment of God upon them 〈◊〉 to the saying of the Apostle 2 Tim. 4.3 〈…〉 will come when they will not endure sound 〈…〉 after their own lusts shall they heap to themselves 〈…〉 having itching ears They shall make 〈◊〉 upon Teacher they shall heap up teachers And these teachers shall be sent by themselves and not by God and after their own lusts not after the Divine rule For so saith the Text They shall after their own lusts heap to themselves c. And the reason why they do this is not because they have more judicious eares then other people or because they are more holy but because they have â—â—ching eares But mark the curse that attends all such vers 4. They shall turn away their eares from the truth and shall be turned unto fables Secondly for our Brethren's sake in the Ministery For there is nothing that will more inable a Minister to dischargâ— his Office with courage faithfulnesse and chearfulnesse maugre all opposition of unreasonable men
to the mind of God a Bishop and a Presbyter are all one The Scripture owns no Bishop over Presbyters but onely a Presbyter-Bishop That the Lawes of the Realme acknowledge nothing by divine right in a Bishop but his being a Presbyter Sir Edward Cook makes it one part of the Kings jurisdiction to grant to Bishops that Ecclesiastical power they now exercise over us speaking of his times and also to take it from them at pleasure c. In Henry the 8 thâ— dayes there was a Book Printed for all his subjects to receive seen and allowed by both Houses of Parliament wherein is said Of these two Orders onely that is to say Priests and Deacons the Scripture maketh expresse mention and how they were conferred by the Apostles by prayer and imposition of hands By which it is evident That the Lawes of the Realme do not acknowledge the divine right of Prelacy That most of our Bishops in King Edwards and Queen Elizabeths dayes did freely confess That Episcopacy as it differed from Presbytery was onely of humane right and not from divine institution This Bishop Iewel confesseth in his answer to Harding and brings divers of the Ancient Fathers of the same judgement whose sayings we shall hereafter mention The same is affirmed by Archbishop Whitgift against Carewright and by Bishop Downam in the Preface to his defence of his Sermon Preached at the consecration of the Bishop of Bath and Wells That the best learned even amongst the Papists themselves do confesse That a Bishop is not a superiour order of Ministry above a Presbyter but onely a superiour dignity That Sacerdotium that is as they call it The Priesthood is the highest order in the Church That a Bishop is onely 〈◊〉 Presbyter The first Presbyter or as Bellarmine calls him major 〈◊〉 Episcopacy is not another Order distinct from the Priesthood saith Caeprâ—â—lus No Prelate hath more concerning Sacramental power or of Order then simple Priests So Armachanus As concerning Sacerdotal order and things that pertain to Order they are equal Thus Bellarmine himself Although a Bishop and Presbyter are distinguished yet as concerning Sacrifice they exercise the same Ministry and therefore they make one Order and not two Cusanus goeth further All Bishops and haply also Presbyters are of equal power in respect of jurisdiction although not of execution which executive power is shut up and restrained by certain positive Lawes The Master of the Sentences saith That the Canons acknowledge onely two sorts of holy orders Diaconatum sc. Presbyteratum quia hos solos primitiva Ecclesia legitur habuisse de his solis praeceptum Apostoli â—abamus That is The Deacon and the Presbyter Because the Primitive Church had no other and the Apostolique precept speaks of no other Estins tells us That Aquinas Waldensis Bonaventure and most of the other Schoolmen are of this opinion And Doctor Field in his 5th Book of the Church hath this remarkeable passage Touching the preeminence of Bishops above Presbyters there is some difference among the School Divines For the best Learned amongst them are of opinion that Bishops are not greater then Presbyters in the power of consecration or order but only in the exercise of it and in the power of jurisdiction seeing Presbyters may Preach and Minister the greatest of all Sacraments by vertue of their Consecration and order as well as Bishops Touching the power of consecration or order saith Durandus it is much doubted of amongst Divines whether any be greater then an ordinary Presbyter For Hierome seemeth to have been of opinion that the highest power of consecration or order iâ— the power of a Priest or Elder so that every Priest in respect of his Priestly power may Minister all Sacraments confirm the Baptized give all orders all blessings and consecrations but that for the avoiding of the peril of Schisme it was Ordained that one should be chosen who should be named a Bishop whom the rest should obey and to whom it was reserved to give orders and to do some other things which none but Bishops do And afterwards he saith That Hierome is clearly of this opinion and much more to this purpose Now hence it followeth necessarily That the power of Ordination of Ministers exercised for these many hundred years by Bishops did belong to them as Presbyters and not as Bishops and that the act and exercise of it was restrained to them potius ad honorem Sacerdotii in remedium schismatis quam ad Legis â—â—cessitatem rather for the honour of the Priesthood and as was then their opinion for the remedy of Schisme then for any necessity of Law For the Scripture warrants no such practise as we shall shew hereafter Now this floweth from the former conclusion For if Episcopacy be the same Order of Ministers with Presbytery and the Ecclesiastical power equal in both and a Bishop be nothing else in the opinion of Antiquity but a chief Presbyter or the President of the Presbytery and of the same rank with them then all the acts he doth he must do by vertue of his Presbyterial consecration This is demonstrable even our adversaries being Judges from this Argument Because a Bishop made per saltum that never had the Ordination of a Presbyter can neither consecrate and administer the Sacrament of the Lords Supper nor Ordain a Presbyter himself being none nor do any act peculiarly appertaining to Presbyters Ordination therefore saith Mr. Ball is reserved to the Bishop not in respect of superiority in degree of Ministry above his brethren for if he be no Presbyter he cannot make Presbyters but for order sake and to prevent Schisme and division being for substance of the same Order and consecration with them Dr. Field manageth the same argument these or words A Presbyter saith he ordained per saltum that never was consecrated or ordained a Deacon may notwithstanding do all those Actâ— that pertaine to the Deacons Order because the higher Order doth alwayes imply in it the lower and inferiour in an eminent and excellent sort But â— Bishop Ordained per saltum that never had the Ordination of a Presbyter can neither Consecrate and Administer the Sacrament of the Lords body nor Ordaine a Presbyter himself being nonâ— nor do any act peculiarly pertaining to Presbyters Whereby it is most Evident saith Dr. Field That that wherein a Bishop excelleth a Presbyter is not a distinct Power of Order but an Eminency and Dignitie onely specially yeelded to one above all the rest of the same Rank for Order sake and to preserve the unity and peace of the Church What peace and Order was preserved hereby in the Church we shall shew afterwards For the present it is most clear even from the testimony of Episcopal men themselves That a Bishop is of the same Order and Rank with a Presbyter and that his acts of Ordination were exercised by him as a Presbyter