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nation_n	call_v	church_n	national_a	2,044	5	11.4074	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46373	Jus divinum ministerii evangelici. Or The divine right of the Gospel-ministry: divided into two parts. The first part containing a justification of the Gospel-ministry in general. The necessity of ordination thereunto by imposition of hands. The unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawfull call and ordination. The second part containing a justification of the present ministers of England, both such as were ordained during the prevalency of episcopacy from the foul aspersion of anti-christianism: and those who have been ordained since its abolition, from the unjust imputation of novelty: proving that a bishop and presbyter are all one in Scripture; and that ordination by presbyters is most agreeable to the Scripture-patern. Together with an appendix, wherein the judgement and practice of antiquity about the whole matter of episcopacy, and especially about the ordination of ministers, is briefly discussed. Published by the Provincial Assembly of London.	London (England). Provincial Assembly.; Calamy, Edmund, 1600-1666.	1654 (1654)	Wing J1216A; ESTC R213934	266,099	375

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 Ordinance● dispensed unto them sutable to their condition as they shall manifest their worthinesse to part●ke of them And ●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 Chur●he● to joyn with no Churche● 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 ●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 suc● 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 y●t we beli●ve that it is most a greeable to Gospel order upon the grounds for●mentioned that he that fixet● his h●bit●tion wher● there is ● 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 Citi●s sp●ak th● Languag● of Ca●aan ●nd swear to the Lord of Host● ● and v. 19. then shall be an Altar 〈◊〉 the midst of the Land of Egypt and a pilla● at th● border t●●reof to the Lord. And so on to vers 24 25. In that day shall Isr●●l be the third with Egypt and with Assy●ia ●ven a blessing i● the midst of the Land Whom the Lord of Hosts shall bless● saying Blessed be Egypt my people and Assyria the work of mine hands and Isra●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 hi● 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 do●● 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 Church●● 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 ● Church Act. 20.17 and Revel 2.1 and yet had many Congregations as appears from the Booke● 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 called A Church 1 Cor. 12.28 Ephes. 3.21 1 Cor. 10.32 And if all the Churches in the World are called one Church let no man be offended if all the Congregations in England be called the Church of England But how doth it appear that it is the will of Christ that the Churches of one Nation should be governed by lesser and greater Assemblies and so become a Nationall Church For this we desire the Reader seriously and impartially to peruse the Vindication of the Presbyterial Government wherein this very thing is largely proved both by the light of Nature and by the Scripture See Vindicat. p. 20. 26. And thus we have endevoured by two Arguments to convince those that oppose our Ministry from their own principles and to give them to understand that according to their own Tenents they are bound in conscience to acknowledge many of our Ministers at least to be true Ministers although it should be granted them that our Ordination is unwarrantable and Antichristian For most of these men are amongst the number of them that vilify and disregard Ordination The best of them make it but a meer circumstance or adjunct to the call of the Ministry And who knowes not but circumstances may be wanting or corrupted and yet the substance remain intire If we be true Churches then according to their own positions we are true Ministers If rightly Elected then we have that which they say is essential to the Ministerial call Suppose Ordination by Bishops should be an humane addition not agreeable to the Rule yet notwithstanding hum●n● additio●● do not nullify divine institution Mr. Burroughs in his Heart-divisions hath this saying I confesse for my part I never yet doubted of the lawfulnesse of the call of many of the Ministers of the Parishional Congregations in England though they had something superadded which was sinfull yet it did not nullify that call they had by the Church that communion of Saints amongst whom they exercised their Ministery If a man be Baptized in the name of the Father Son and holy Ghost though there should be many Ceremonial additions of S●le Spi●●l● 〈◊〉 the sign of the Crosse c. Yet these additions would not nullify the Ordinance of Baptism● Now more can the superaddition of Ordination unto our election though it be supposed by them to be sinful nullify our Ministry which in their judgements is for the 〈◊〉 of it confer●ed by Election CHAP. II. Wherein the same Proposition is proved by Arguments taken from our own Principles BUt omitting this way of Argumentation we shall now God assisting undertake to prove according to our own Principles who hold That Ordination is that which gives the Ess●rice to the Ministerial call That the call to the Office of the Ministry which some of our Ministers did receive during the prevalency of Episcopacy was lawful and valid for the substance of it though mingled with many circumstantial defects This appears by these ensuing Arguments They that for the substance of their call were called to the Ministry according to the mind of Christ are lawful Ministers of Christ. But the Ministers that were Ordained during the prevalency of Episcopacy were for the substance of their call called according to the mind of Christ Ergo. Here we desire the Reader to take notice that in this Argument we shall not at all speak of the peoples election of their Minister Not because we are enemies to popular Election rightly managed and ordered or because we think that the Ministerial call doth not consist in Election as well as Ordination for we have formerly declared the contrary But because the great stumbling stone and Rock of offence against the present Ministry is in reference to to their Ordination therefore it is that we insist upon that onely The Minor is proved by surveying the Book of Ordination established by Act of Parliament according to which Ministers were to be Ordained during the prevalency of Episcopacy Out of which we thus Argue They who were sufficiently gifted and qualified for the Ministry and were inwardly called by God and outwardly called by prayer and fasting with the imposition of the hands of Preaching Presbyters were called to the Office of the Ministry for the substance of it according to the mind of Christ. But such were they who were Ordained during the prevalency of Episcopacy Ergo. That they were such that is ought to have been such according the Rule established and that many were such de facto and if any were not such it was vi●ium personae ordinantis not vitium regulae the fault of the person ordaining not of the Rule for Ordination appears by viewing the Book it self in which we shall find 1. That the party to be Ordained is to be one that is apt to teach willing to take pains in the Ministry found in the faith of honest life and conversation And sure we are many were such and if any were not it was a personal not a Church error 2. The party to be Ordained is to be examined touching his perswasion of an inward calling by the Spirit whether he be inwardly moved by God to the work of the Ministry and touching his faith of the sufficiency of the Scriptures his purpose to execute his Ministry according to the word of God to oppose all erroneous and strange doctrines to fashion his conversation according to what may become a Minister of the Gospel c. 3. The party thus qualified after a Sermon Preached and prayer made to God for a blessing is to be Ordained and set apart to the work of the Ministry by the laying on of the hands of the Bishop together with other Preaching Presbyters This is the substance of the Book as touching the Ordination of Ministers from which it appears That Ministers made during the prevalency of Episcopacy were for the substance of their call called according to the mind of Christ and therefore lawful Ministers But it will be objected That the Ministers we plead for were made by Bishops distinct from Presbyters who had no power nor authority to Ordain them and not onely so but by Bishops who held themselves to be a superiour Order of Ministry by divine right above Presbyters who were not onely Bishops but Lord Bishops who were wicked and Antichristian and whom we have renounced and sworn to endeavour to extirpate in our late solemn League and Covenant What our opinio n is concerning the divine right of Episcopacy and what difference there is between a Presbyter Bishop and a Bishop over Presbyters between a Scripture Bishop and the Bishop that obtained in the Primitiv● times and the Bishop of our times we shall have occasion to declare hereafter For the present before we return an answer to this great objection consisting of many particulars we must crave leave to premise these few conclusions many of which we shall in the next proposition prove at large That according

preach in the publique Congregation Answ. Because he hath a calling to do the one and no calling to do the other You may as well ask Why may not the Lord-Maior of London exercise his jurisdiction at York as well as at London Or why may not a Justice of Peace send Warrants out of his own County Or why might not Vzziah as well offer Incense in the Temple as pray in his own Family The answer to all these Questions is easie for the one they have a lawfull calling but not for the other Obj. 9. But why then do you your selves suffer men whom you call Probationers and Expectants for the Ministry to preach without Ordination May not private men preach as well as they Answ. There is a great difference between a private mans preaching that never intends the Ministry and a Probationers preaching that intends the Ministry and preacheth by way of triall that so the people that are to choose him may have experience of his gifts A probationer and a Minister differ but in degree but a private man and a Minister differ toto genere In the Old Testament there were Prophets and sons of the Prophets that were trained up in the Schools of the Prophets These Sons of the Prophets did prophesie by way of trial and exercise 1 Sam. 19.20 2 King 2.3 1 King 20.35 36. 2. That these Sons of the Prophets or as they are commonly called these Expectants are not allowed in the Presbyteriall government to preach without approbation and license The Directory stablished by both Nations is That such as intend the Ministry may occasionally both reade the Scriptures and exercise gifts in preaching in the Congregation being allowed thereunto by the Presbytery And therefore even Probationers under the Presbyterian Government are not to preach though but occasionally and for a little while without a License and Authority so to do from them to whom Christ hath given this power to authorize men for such an employment So much in answer to Objections and so much for the Third Proposition The Fourth Proposition Concerning the severall waies and means of calling men to the Ministry which is the Subject of all the following Chapters in the First Part. CHAP. VII Wherein are handled three Questions about an imm●diate Call to the Ministry HAving shewed That no man ought to take upon him the Office or the work of the Ministry but he that is lawfully called and ordained thereunto We shall now proceed according to our method formerly propounded to speak something concerning the divers waies and means of calling men unto the Ministry That which we have to say we shall comprehend in the ensuing Propositions That the Power and Authority of calling men to the Ministry belongs properly to God only It is he that is the Lord of the Harvest and therefore he only it is that can send forth Labourers into his harvest Ministers are his Embassadours and therefore to be sent by him He only can give the Heavenly Unction and make us able Ministers of the New Testament 2 Cor. 3.6 And it is for the great honour and encouragement of the Gospel-Ministry that all the three persons are said to call men to this sacred office Of God the Father it is said 1 Cor. 12.28 And God hath set c. and Mat. 9.38 Pray unto the Lord c. Of God the Son Eph. 4.11 Of God the holy Ghost Act. 20.28 That there are two waies by which God doth call men to the Office of the Ministry the one immediate the other mediate The immediate call is when a man is chosen by God without the intervention of man Thus were the Prophets and Apostles called Paul saith of himself That he was an Apostle not of men nor by men but by Christ c. where the Apostle tels us of three sorts of Ministers 1. Such as are called neither of men nor by men but by Christ and God immediatly such were the Apostles 2 Such as are called by God and also by men appointed by God for this work such were the Apostles successors 3. Such as are neither called by God immediatly or mediatly but only of man that is by the meer authority of men such were the false Apostles Zanchy tels us out of Hierom of a fourth sort and they are such as are neither of man nor by man nor by Christ but by themselves Qui per seipsos Ministerium sibi sumunt non vocati Who take upon themselves the work of the Ministry uncalled And these he saith are omnium pessimi the worst of all Of these the Prophet Ieremy speaks I have not sent these Prophets yet they ran I have not spoken unto them yet they prophesied We purpose not to speak much of this immediate Call Only because there are some who are ordinarily called Anabaptists or Enthusiasts or as Chemnitius cals them fanaticos homines fanatick men that boast much of Heavenly Revelations and of divine impulses and pretend to an immediate Call we will for our peoples sake briefly answer these three Questions Quest. 1. How may we distinguish between an immediate Call from God and the imposture of fanatick men that say they are so called and are not Quest. 2. Whether are we to expect any immediate Call in these daies Quest. 3. Whether the Call of the first Reformers of Religion from the Errours of Popery was an immediate Call or no Quest. 1. How may we distinguish between an immediate Call from God and the imposture of men that say they are so called when they are not Answ. 1. They that are immediatly called to the Ministry are endued by God either with the gift of miracles or with some other testimony of the Spirit by which they are enabled to give proof of their immediate Call When Christ called his twelve Apostles he gave them power against unclean spirits to cast them out and to heal all manner of sicknesse and all manner of disease And the Apostle Paul cals this power of working miracles a sign of his Apostleship 2 Cor. 12.12 Truly the signs of an Apostle were wrought among you in all patience in signs and wonders and mighty deeds When Christ called his 70 Disciples he adorned them also with power of Miracles Luke 10.9 Thus when God called Moses immediatly he inabled him to work miracles that so the Israelites might beleeve that he was not an Impostor but that the Lord God of Abraham Isaac and Iacob had appeared unto him Exod. 4.1 2 3 4 5. After this manner was the calling of Elias and Elisha confirmed And yet from hence we dare not as some do gather a generall Rule That an immediate Call is alwaies joyned with the gift of miracles for it is said expresly of Iohn Baptist That he did no miracle and yet he was immediatly called Neither do we reade of many of the Prophets of the Old Testament that they wrought any miracles But we say That an immediate

●rrorum Republica pellendi sunt Vna quidem vice si commode fieri queat sin mìnus se●sim paulatim Non opus est hac quid●m in re probatione nam turbulentis vertiginosis Aeolis abactis mare quod imò fundo exciverunt sponte conquiescet Et error cui patro●imum deerit sine pugna concidet c. that is Hereticall Teachers and Masters of Errours So he cals the Ministers of the Gospel are to be banished out of the Common-wealth and that at once if it can conveniently be if not insensibly and by degrees That this is a sure way to reduce a nation to the true Religion So he miscals Popery needs not much proof For when the turbulent windes are diverted or driven away the waves of the Sea will be quiet and the tempest will cease And Errour so he nicknames the Truth when it wants Patrons will fall without striking a stroak Thus far Coutzen So that in the judgement of this crafty Jesuite there is no way more likely to introduce Popery then to throw down Protestant Ministers whether by blasting their reputation or taking away their subsistence or persecuting their persons all comes to one thing And therefore you poor souls that are seduced into this Anti-ministeriall design by Iesuiticall craft consider what you are doing whose projects you are carrying on Look to your selves Smite your hand upon your thighs and say What have we done M●de in Rev. 11.12 Duo Prophetae injusti Pontisex Lutherus hic quidem illo deterior Sleidan l. 10. ad Ann. 1535. Calv. adversus Libertin ad Ann. 1547. Propos. 3. Argum. 1. Otherwise then providentially Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Argum. 1. Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Argum. 7. Argum. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In loc In loc Loring Tostatus Corn. a Lapido 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propos. 1. Ius summum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocandi Ministros ad Deum solum pertinet Gerhard de Minist Eccles. Propos. 2. Gal. 1.1 Zanch. in 4. Praecep p. 769. Ier. 23.2.1 Mat. 10.1 Ioh. 10.41 Gerhard do Minist Eccl●s p. 87. Mat. 24. ●4 2 Thes. 2.9 Gal. 1.8 9. * Non dican● ideo verum esse qui● illa illa mirabilia fecit Donatus vel Pontius vel quilibet alius c. aut quia ille frater noster illa soror nostra tal● visum vigilans vidit ●el ●ale visum dormiens somniavit Removeantur ista v●l figmenta menda●ium bominum vol portenta fallacium Spirituum c. Remotis ●mnibus istis Ecclesi●m su●m demon●tron● non in signis prodigi●s fallacibus quia etiam contra ista verbo Domini praep●rati ca●ti re● liti sum●s sed in praescripto Legis in Prophetarum praedictis in Psalmorum cantibus in ipsi●s P●storis vocibus in Evangelist●r●m praedicationibus laboribus hoc est in omnibus Canonicis sanctorum librorum autoritatibus August de Unita●e Eccles. c. 18 19 in Edi●ione Lov●niensi Ann. 1616. Nec habemus mandatum ut expect●mus immediatam vocationem nec promissionem Deum velle hoc tempore mitt●re operarios in messem suam per immediatam vocationem S●d per Apostolos tradidit Ecclesiae praescripsit certam formam qu●modò nunc velit mitt●re vocare Ministros nimirum p●r mediatam vocationem Neque enim opus nunc est immediatâ vocatione Deus enim omnino vult ut ministerium usque ad consummationem seculi alligatum sit ad vocem doctrinae quae a Filio D●i accepta ab Apostolis immedia●è vocatis Ecclesiae tradita est Chemnit loc commun de Ecclesiâ Zanch. in 4. Praecep p. 719. Idem liquet in Ecclesiâ Romanâ corruptissimus fuit magna ex●parte cul●us Dei interim servavit ibi Deus integros fid●i articulos baptismum ad substantiam quod attinet quantum erat satis ad salutem electorum ita ut sicut non peni●ùs extincta ibi fuit Ecclesia sic neque penitùs interierit Ministerium Zanch. ut supra Gerhard de Minist Eccles. p. 88. Bucan loc communes de Ministerio quest 43. Rom. 16.18 Act. 15.24 Pag. 147.148 Quamvis vero ritus ordinationis in Ecclesiâ Pontificiâ multis superstitiosis ac inutilibus Ceremonijs sit vitiatus ex ●o tamen ipsius ordinationis essentiae nihil decedit Distinguenda igitur Episcopi ordinantis impuritas ab ordinatione quae sit totius Ecclesiae nomine in ipsa ordinatione distinguendum est divinum ab humano essentialè ab accidentali pium Christianum ab Antichristiano Sicut olim in Ecclesiá Israelitica super cathedram Moses sedebant Scribae Pharisaei Mat. 23.2 quorum Ministerio Sacrificiis Ordinationibus utendum interim tamen a sermento ipsorum cavendum erat Mat. 16.12 Ita quoque in Ecclesiâ Romanâ illorum qui erant in ordinariâ successione ministerio Sacramentis ordinationibus utendum erat interim tamen fermentum admixtum à puritate massae distinguendum Zanch. in 4. Praecep p. 774. Of the same judgement is Amesius who in his Medulla Theologiae l. 1. cap. 33. saith thus Wiclephus Lutherus Zuinglius similes Evangelij restauratore● primi non fuerunt propriè loquendo extraordinarij Ministri Extraordinarij tamen non malè à quibusdam appellantur 1. Quia aliquid praestiterum simile eorum quae ab extraordinarijs ministris praestita fuerunt olim 2. Quia quoad gradum singularia quaedam dona acceperunt à Deo prout res ipsa postulabat quod etiam affirmari potest de multis inter Martyres illustriores 3. Quia ordine tunc temporis perturbato collapso necesse habueru● nonnulla tentare praeter ordinem communem Propos. 1. Eph. 4.11 Act. 20.28 2 Cor. 5.20 1 Cor. 4.1 1 Th. 5.12 13 Heb. 13.17 1 Cor. 3.5 6. Propos. 2. Paraei Comm●n in Romanos Propos. 3. Propos. 1. Act. 1.23 Communibus calculis eligere Act. 6.3 Selden de Synedrijs M. Gillespies Treatise of Miscellany Questions ● 2. p. 8 9. Idem pag. 30. Pag. 28. Pag. 30 31. Bucani loc commun de Minist Gerhard de Minist p. 95 Diatribe Propos. 2. Ames Med p 217. M. Hookers Survey of Church-Discipline Vocatio propriè essentialiter consistit in Electione Ames Survey of Church-Discipline par 2. pag. 67. Act. 6.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6.6 Act. 14.21 23. Tit. 1.5 M. Hooker par 2. cap. 2. pag. 66. M. Firmin Separation examined pag. 56. Survey of Church-Discipline par 2. cap. 2. pag. 61 62. Separation examined pag. 62. M. Hudson of the essence and unity of the Church-Catholick and his Vindication pag. 140. Act. 2.41 M. Hudsons Vindication p. 148 149 150. Pag. 144. M. Balls Trial of the Church-way p. 80. Survey of Discipline part 2 c. 2. p. 61. Hudson Vindication p. 139. Austin contra Parmenianum lib. 2. c. 13. De bono conjugali Contra Iovinian c. 24. M. Hook●● Survey of