had not been an Apostle But the Disciples did chuse and then God chose also And if the Lord would grant thus much to men in the case of an extraordinary Officer let men beware of abridging the people of this liberty in the case of ordinary Officers or of making such a light matter as they do of the peoples Election 2. The second Text alledged for the peoples Election is Acts 6. 3. concerning the choice of Deacons where the whole and sole power of chusing is put into the hands of the people and therefore the choice of a Minister belongs by Divine right wholly solely unto the people Against this they have two objections Object 1. The people had not the whole and the sole choice of the Deacons but were herein guided directed and limited by the holy Apostles they were limited to the number of seven and to the company out of which those seven were to be chosen and to certain qualifications which must be in these seven as we are confident that if the brethren had failed in any of these particulars the Apostles would have refused to have laid their hands upon them Ans 1. It is plain that the Apostles referred the Election wholly and solely here to the people Ast. 6. v. 2. Then the twelve called the multitude of the Disciples unto them and said v. 3. Look ye out among you seven men v. 5. And the saying pleased the whole multitude and they chose Stephen What can be more evident the whole multitude are said to chuse 2. The Apostles guiding directing and limiting the choice doth not hinder the peoples having the whole and sole power of chusing the Deacons 1. Because those directions and limitations were antecedaneous to the Election even in order of time before it and therefore had no ingrediency into the Election as any part thereof a Judge of Assize and a Jury have the whole and sole power of determining cases and yet there were Laws and Rules prescribed before-hand by which they are to walk and which they are to observe in their determinations A Corporation hath the whole and sole power to chuse its Officers Mayor Bayliffs c. and yet there are certain rules and Laws to direct and limit them therein 2. Because the same Rules directions and limitations are left in holy Writ to be observed in all Elections to whomsoever the power of chusing doth appertain and therefore if the Apostles guiding directing and limiting the choice of Deacons did hinder the peoples having it then also it doth deny any on Earth to have the whole and sole power of Election for any that are Electors are under the same obligation to walk by those rules in all substantials as much as the people then were onely they received the directions immediately from the mouth of the Apostles others in ages since receive them mediately or by the written Word And the people may have recourse to that word for them now If they will grant that all other requisites to Election belong to the major part of a particular Church besides the prescribing of Rules and limiting to qualifications in the choice it is as much as any that we know of plead for Christ who is the onely Law giver hath prescribed these in his word already to whom alone it belongeth it is a whole and sole power of Election according to those Rules of Christ that is contended for And it is observable that when the Apostle writeth to Timothy and Titus he giveth such directions and limiteth to certain qualifications in the constituting of either Elders or Deacons 1 Tim. 3. ver 2 3 c. A bishop must be blameless the husband of one wife vigilant sober c. ver 8. Likewise must the Deacons be grave not double tongued not given to much wine c. so Titus 1. vers 6 7 c. And therefore if these things were written to Timothy and Titus as Church officers as our brethren would have it then the whole and sole power of Election belongeth to no body neither to the people nor the Presbyters if a being guided directed and limited can hinder it for as the people were guided and limited 1 Act. 6. So then were the Presbyters 1 Tim. 3. Tit. 1. Yea if those Epistles were written unto Timothy and Titus with the reference unto Ordination then this objection will prove that the whole and sole power of Ordination doth not belong to Presbyters as much as that the power of Election doth not belong to the major part of the Church for then Timothy and Titus were guided and limited about Ordination as well as the people were Acts 6. about Election 3. If the Apostles would have refused to have laid their hands upon them if the brethren had failed in any of those particulars yet at the utmost that can prove no more but this that they should have wanted Ordination it doth not at all deny that the whole and the sole power of Election belongeth to the people Election is antecedent to and compleat without Ordination and hence it is distinguished from it Act. 6. v. 5. they chose Stephen there is election v. 6. When they had prayed they laid their hands on them there is Ordination and it is distinct from and in order of time consequential to Election and therefore if the Apostles had refused to ordain them that could not have denyed the people to have the whole and sole power to Elect them But in such a case it is supposable that by the perswasion of the Apostles the people would have revoked their first and have made a second choice when they were convinced that they had failed in the former and so may Churches do now by the perswasion of others And in case the people had refused to make a new choice and the Apostles had refused to ordain those that were chosen what the event would have been as that Text doth not so it is not appertaining to the present question to determine and how such a refusal to ordain those that were not qualified according to the word doth deny the people to have the whole and sole power to Elect such as are qualified according to the Word we see not And where such a failing is if the Election be rendred frustraneous it seemeth to be the want of a due observation of Gospel rules in chusing rather then the want of Ordination that doth make it void Besides whether such an Election be not void without Ordination and whether Ordination be not frustrate without a precedent Election seeing Election is pre-required Act. 6. are things equally difficult to determine Obj. 2. But suppose that the people had the whole and sole choice of the Deacons yet it will not follow that therefore they should have the whole and sole choice of their Ministers for it is a certain rule Argumentum a minori ad majus non valet Affirmative It is no good way of arguing to say that because a man
requisites to those new Officers are clearly found in the Text. Here is 1. Election in its proper place before Ordination as it was Act. 6. v. 5 6. The Deacons were first chosen And after that they prayed and laid on hands So here by the direction of Paul and Barnabas the people first chose Elders in every Church by suffrages or lifting up of hands and thus the native signification of that word is retained and the peoples priviledge preserved to whom the chusing power doth belong for by their own grant they could not be their Ministers their Pastors their Shepherds without their chusing of them and these were to be made their Pastors their Elders for such are said to be created in every Church therefore here was an appropriating of these Elders to those Churches by their chusing of them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so aptly expressing so undeniable a requisite to such a matter as the Apostle is treating of we wonder that any should offer to vex and trouble the Text by forcing a sence upon the word which the Scripture knoweth nothing of 2. Ordination which is holden forth by those words And had prayed with fasting And thus we have removed the objections against the Scriptures alleaged for the peoples having the whole and sole power of Election Their second Argument to prove that the power of Election of Ministers doth not by Divine right belong wholly and solely to the Major part of every particular congregation is drawn from the mischief that they say will inevitably flow from this assertion And four mischiefs they speak of Obj. 1. It is certain that every one that is to be made a Minister is first of all to be tryed and proved whether he be fit for so great an office 1 Tim. 3. 10. Let these also be proved c. these also that is the Deacons as well as the Bishops the Bishop therefore is to be tryed and examined whether he be apt to teach whether he be able to convince gain-sayers Now there are many Congregations wherein the Major part are very unfit to judge of Ministerial abilities and if the whole and sole power were in them they would set up Idol-Shepher ds instead of able Shepherds Ans 1. That persons ought first to be proved whether they be fit for such an Office before it be conferred upon them we grant i. e. A knowledge or good experience that they are furnished with such qualifications as the Gospel requireth such Officers should have ought to be attained before Election unto the office If they intend by it a formal examination implying the superiority of the examiners the subjection of the examined the Text doth not witness that such a probation is required If a Church by observation of a mans conversation by hearing his doctrine by its own familiar converses with him and others report of him hath gained a knowledge or experience of his fitness for the work this is all the proving that can necessarily be enforced hence 2. It was referred to the Church to judge of the qualifications of Deacons Act. 6. v. 3. Look ye out among you seven men of honest report full of the Holy Ghost and wisdom This implyeth that they were able to discern whether they were so qualified or not else it had been in vain to put them upon looking out such And it is as easie to judge of most of those qualifications required to be in an Elder 1 Tim. 3. as it was of those required in a Deacon Act. 6. The people are able to discern whether a man be blameless the husband of one wife vigilant sober of good behaviour given to hospitality v. 2 3 4 5 6 7. and therefore onely their ability to try whether they be apt to teach and able to convince gain-sayers can be questioned and we have clear proof of a Churches proving Deacons let our Brethren shew as clear proof for a Presbyteries proving Elders 3. We desire Scripture grounds to evidence that any true Churches of Christ consist of such members as the Major part are unfit to judge of Ministerial abilities this we deny and they give us their bare word for the proof of it This being unproved no such mischief as they suppose doth ensue upon the peoples having the whole and sole power of chusing 4. The Sheep of Christ are said to know his voice Joh. 10. v. 4. v. 5. A stranger will they not follow but will flee from him and this importeth their having ability and liberty to judge what Teachers they are to Elect and what Teachers they are to reject and the sheep of Christ who are hearers are thus to judge of Teachers Surely this implyeth their fitness to prove them both whether they be apt to teach and able to convince gain-sayers Obj. 2. There are some Congregations wherein the Major part are wicked and if left to themselves wholly would chuse none but such as are like themselves Ans 1. This will as well deny it to belong to the Eldership as to the Major part of a Church for there are many wicked men who are ordained so are according to our brethrens principles made Elders and if they associate are a wicked Eldership and if left to themselves would chuse and ordain none but such as are like themselves Surely our Brethren cannot deny the Election of Pastors to a wicked Congregation yet grant it to a wicked Eldership And if they say itbelongeth onely to a good Eldership to act therein we may as well say it belongeth onely to such a Congregation the Major part whereof is good 2. We do not say the power of Election of Pastors doth belong to such a Congregation the Major part whereof is wicked but to such a Church the Major part whereof is visibly godly if the Major part of a Congregation be wicked we suppose then it is no true Church If once it were a Church yet now it ceaseth to be so or is unchurched or else the Minor better part is to be deemed the Church By Congregations surely they mean Parishes our brethren know that though some pleaders for the peoples power of Election have granted that there are true Churches in some Parishes yet they never said that we can find that Parishes taken collectively are true Churches Because the major part of many parishes are wicked therefore we deny that they are Churches of Christ or that the power of Election of Officers doth appertain to the Major part of the Parishioners We cannot find that they are in a capacity to have Officers over them until they be a Church and so are uncapable of Elecing They suppose a Church or Congregation sutable to Presbyterian Principles and then deny the Election which is according to Congregational principles to belong to it Obj. 3. There are some wherein the Major part posbly may be heretical and will never consent to the Election of an Orthodox and sound Minister Ans 1. The answers
Church rightly constituted hath in it the power of a whole Church therefore 't is not a part whatever our Brethren deny us in our Congregations yet may they obtain a concession for a National Church-constitution we doubt not but they would be therein Independent and not allow the Authority of any Nation or of all the Nations in the Christian world to impose a form of order or Government upon them wherein they are not satisfied acting in all Church-work not as a part but a whole which they could not regularly doe if but a part of a Catholick Church 2. Every whole is really distinct from every part and from all its parts collectively considered they are constituting that is constituted but where that Church is which is really distinct from all particular Churches or wherefore it is we profess we know not 3. There is no Universal visible meeting to worship God Ergo no Universal visible Church The Synagogical meetings of the Jews were the meetings of several parts of that Church and there never was in them the power of the whole Church and we know not how it can be stiled a National Church unless it be from a national meeting Statis temporibus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being never used either in a civil sense as Act. 19. 32 41. or a Sacred sense but propter Conventum either in fieri or in facto esse because the persons were met or under engagement to meet together yea the Church of the first-born however dispersed and scattered upon the Earth yet doth as an invisible Church meet invisibly and in Spsrit to perform the acts of worship required of such a Church we are confident whatever it be is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling together is the formal reason of that denomination which is Coetus convocatus or the Congregation as 't is every where Coetus à Coeundo translated by Mr. Tindal in his translation of the New Testament 4. There are no distinct Officers appointed for such a distinct Church ergo there is no such Church Diocesan Bishops Provincial arch-Arch-Bishops National â—atriarchs universal Popes would surely have been found in the Scripture had a Diocesan Provincial National or Universal Church been found there 5. There is no Church greater then that which hath the power to hear and determine upon offences committed in the Church but that Church is particular Mat. 18. 17. We know dissenting parties lay claim to this Text on both sides we say but this If it means the Congregation it excludes all other if it means the any other it excludes the Congregation which is unscriptural irrational absurd Obj. If notwithstanding all this some may judge that although Churches do not meet in their members actually yet they may meet in their representatives which being met may be called The Classical Provincial National Universal Church Answ We answer each of us in the words of Zuinglius to a like argument Representativam credo veram esse non credo i. e. That such a Church is a representative I believe but I believe not that it is a true Church 3. It 's a holy company a company of Saints Rom 1. 7. 1 Cor. 1. 2. said therefore to be in God the Father and in Jesus Christ 1 Thes 1. 1. 1. It 's the Kingdom of Christ the Body of Christ the Church of Christ yea Christ 1 Cor. 12. 12. implying neerness of relation unto him but none visibly related unto Satan as the visibly uncalled are can be respected as visibly related unto the Lord Jesus therefore not of his Kingdome Body Church c. 2. The visibility of that which constitutes a member of the invisible Church declares a man meet to be received unto Communion in the visible but the Heavenly Call constituteth a member of the invisible Church ergo the visibility of that Call declares a man meet to be received unto Communion in the visible the members whereof are Saints by calling no Churches of Christ by institution but are Churches of Saints by constitution 1 Cor. 14. 33. 3. Every Body is to be considered first in its essential state before it can be determined such a body in its integral or organical state as man is compounded of soul and body and so constituted an essential whole who hath further more eyes and ears hands and feet parts and members which put him under another notion yet cannot all his parts and members which are integral compleat him in the being of a man Univocally if he be deficient in any part which is essential so is every aggregate in forming a flock of sheep 't is necessary to consider the nature of the creatures to be formed and none not sheep can be numbred to such a flock in forming a Church of Saints 't is necessary to consider the nature of the members to be formed and 〈◊〉 〈◊〉 Saints visibly can be numbred to such a Church Invisible unbelievers may as well belong to the invisible Church as visible unbelievers to that which is visible We forbear multiplying arguments for further proof because we have the consent of our Brethren in the general as to the necessity of Saintship the whole strife being at the door of visibility and about the rule for the judgement thereof which some mistaking have their charity so large as to embosome nations of men Separatim conjunctim as Saints upon the account of a bare dogmatical faith especially if it be not contradicted with enormous scandals reckoning it among the errours of Jus Divinum Regim Eccles preface the Independents that they affirme the matter of the visible Church must be to the utmost judgement of discerning such as have true grace real Saints Concerning therefore a judgment of visible Saintship we are thus minded according to rule 1. Errours of judgement overturning the foundations of faith are inconsistent with grace Saintship Tit. 3. 10 11. 2. Errours of life everturning the foundations of holiness are inconsistent with grace and Saintship Gal. 5 19 20 21 24. and thus far we suppose our Brethren will walk with us 3. Total ignorance of the way and working of Christ in the heart is inconsistent with grace and Saintship 1 Pet. 3. 15. We ask our Brethren what rule they would walk by in applying comfort to particular souls if they would not enquire after truth of grace what experience of sins burthen what experience of Christs relief yea further we would know what reason they have to justifie a practise of enquiring after truth of grace in order to Communion in the Lords Supper and yet condemn us for the same practise in order to the Communion of Vindication of the Presbyterial Government and Ministry printed 1650. Saints who write thus He that would come to the Sacrament must examine himself 1. In general whether he be worthy to come c. 2. In particular whether he have true faith in Christ without which he cannot worthily eat this
if believers without officers may not ordain then no more may any officers for one is as much warranted as the other and so Ordination is unattainable That no officers on earth are authorized or appointed by Christ to ordain in such a case any more then believers without officers we prove because such officers must be authorized or appointed by Christ to ordain either by general Gospel rules which speak nothing of Ordination it self but onely of such acts as it consisteth of and who may perform these and those general rules will warrant believers and authorize them to ordain as much as officers for believers may use Prayer upon special occasions without officers and are as well allowed to exercise themselves thereunto as any officers Or else such officers must be warranted to ordain in such cases by the special Rules and examples which are left in the Gospel about Ordination and these do not limit Ordination to officers in case a Church hath no officers in it nor warrant them to ordain any more then believers without officers For either they were extraordinary officers to whom the Rules were given about Ordination and who acted therein and so those Churches where they ordained were not without officers for they were officers in all Churches where they came Or else they had an extraordinary call to ordain and so they will not warrant any ordinary officers without an extraordinary call to ordain any more then believers without officers There is not one precept for nor President or example of any ordinary officers acting in Ordination out of the particular Church he is over upon any ordinary call in any one Text that Ordination is spoken of as will be evident by examining the several places that speak about it In Act. 6. 2 3 5 6. Either the twelve Apostles alone who were extraordinary Officers were the persons ordaining or the Apostles and the Disciples together v. 3. whom we may appoint we i. e. as some think you and we as we doth often include the persons spoken to as well as the person speaking as Eph. 2. 5. When we i. e. you and we were dead in sins v. 10. we i. e. you and we Apostles are his workmanship c. and then it belongeth to the people to ordain however the Apostles were Officers in that Church In Act. 13. v. 1 2 3. The persons ordaining were Prophets and Teachers if it be meant of ordinary Prophets such as 1 Cor. 14. then it proveth that such as are no Officers may act with Officers in Ordination if they were extraordinary Prophets so might the Teachers be also for Paul and Barnabas who were extraordinary Officers are reckoned up as some of the Prophets or Teachers that were in the Church of Antioch v. 1. and seeing it cannot be proved that any of them were ordinary Teachers and if they were yet they were in the Church at Antioch v. 1. hence this place doth not evidence that it belongeth to ordinary Officers to ordain in a Church that hath no Officers of its own And our brethren themselves tell us that this was by the immediate appointment of the Holy Ghost the Holy Ghost said separate me c. and v. 4. and they add further this was an extraordinary thing and therefore not sufficient to ground an ordinary practice upon So that from their own words we conclude that the call was extraordinary and therefore it will not warrant such persons to ordain who have no such extraordinary call thereunto In Act. 14. 23. Our brethren say the persons that did ordain were Paul and Barnabas who were extraordinary Officers As for 1 Tim. 5. 22. The person spoken to was Timothy who was an extraordinary officer an Evangelist 2 Tim. 4. 5. As for 2 Tim. 1. 6. Paul was an Apostle As for Tit. 1. 5. he was an Evangelist also as our brethren grant because he was sent from place to place 2 Cor. 8. 6. 16 23. 2 Tim. 4. 10. and was to ordain as Paul appointed him As for 1 Tim. 4. 14. we see nothing from the word to convince us that any one in that Presbytery was an ordinary officer and though it be usually taken for granted that it was an ordinary Presbytery yet we much question it and whereas it is often urged to shew a necessity of an ordinarie Presbytery in these dayes for the mannaging of Church-affairs and some are ready to say that an ordinance of Christ is wanting in many Churches because there is but one Presbyter no Presbytery to all such plea's we say it is a mercy the Lord hath afforded a Presbytery or diverse Presbyters to some Churches but suppose a Church as Corinth Ephesus c. had fix or eight Presbyters these it will easily be granted did make a sufficient Presbytery to act in Church-affairs but if the Lord added six or eight Presbyters more to the former number it was a mercy yet no ordinance of Christ was wanting when they were but six or eight in all nor no new power was given by such an addition as made the number twelve or sixteen but onely more persons were afforded for assistance in the use of that power which before fewer had So if there be put one elder in a Church the Presbyterial power resideth in him and so no ordinance of Christ is wanting then and if the Lord addeth more Presbyters that there be a Presbytery in a Church no new power is given by such an addition for if these act in a united way as a Presbytery they are but Presbyterial acts which are put forth and so they are if a single Presbyter putteth forth the same acts and therefore here is the onely difference that we can find where there is a Presbytery more persons use that power which one alone may use And as one that laid hands on Timothy and so joyned with other Presbyters in the very same act that this Presbytery is said to perform was an extraordinary officer viz. Paul 2 Tim. 1. 6. So might all the rest in the Presbytery be as well as one It might consist onely of extraordinary officers and yet aptly be called a Presbytery for they were Presbyters If the Apostles onely ordained Deacons Act. 6. yet they might be called a Presbytery or else that will evidence that it doth not belong to a Presbytery onely to ordain and why may not that be called a Presbytery 1 Tim. 4. 14. though it consisted onely of extraordinary officers as well as that company Act. 6. And the word Presbytery being no where else found but in this place in the new Testament where it can be supposed to intend any Ecclesiastical Assembly of Christs appointment and fairly admitting of such an interpretation in this place hence our brethren are wholly at a losse for a Rule for their Presbyteries However our brethren say that those words by prophecie do signifie the Jus Divin Min. p. 167. moving cause and that which encouraged Paul with the Presbytery to
The Scriptures hold forth neither precept nor president for the necessary subordination of any Church of Christ to any society of men without it self for any acts of Church-government as this is by our brethren supposed to be it is ordinary for Churches to be without any officers either by the death or removal c. of those that were seated in them and if they cannot attain officers without some officers of other Churches put forth acts of Government and jurisdiction to make officers for them that will imply a necessary subordination of Churches to other societies without them which is no where warranted by the Word 2. There is no Gospel Rule to warrant any ordinary officers in putting forth any acts of Government or any Presbyterial acts properly so called towards any persons without those particular congregations where they are fixed as officers let our brethren produce any such Gospel rule to justifie their acting both for matter and manner as Presbyters as officers towards any beyond their particular Churches over which they are made overseers They are officers whereever they act but they do not act as Presbyters to any out of their particular congregation If 40. or 100. Mayors Bayliffs or Constables meet together they may be called Mayors Bayliffs or Constables but cannot act unitedly in any acts of such offices though they be officers and have a lawful authority to act singly every one within his own precincts yet they have no power to act together as such officers all the Mayors have not power to act together as Mayors to any one Corporation all those Constables have not power to act together as Constables so Ministers have a power from Christ to act as officers as Presbyters in their own congregations but if a hundred of them meet they have not power to act together as Presbyters as Officers to any one congregation It is not not enough that they are all Officers of Christ to warrant their acting togethers as Officers but they must be commissionated by Christ to act in combination and together as a Presbytery or else they cannot justifie their actings There is no Scripture warrant for any other Presbytery but that onely which is within a particular congregation and there is no rule to justifie a Presbytery of a particular congregation in putting forth any acts as a Presbytery towards any but the members of that particular congregation where they are fixed and therefore some believers may as lawfully ordain as any Presbyters in the world for their power as Presbyters extendeth no further then their particular Congregations and if they do not act as Elders in ordaining then why may not believers ordain without Officers Divers of Mr. Collings Arguments against hearing of men not ordained we may use here and they will conclude much more strongly against calling in Officers of several Churches and their acting in combination or together as a Presbytery in ordaining Officers for a Church which is without Officers Such a company of Officers have no promise made to them in acting as a Presbytery nor the people in calling them in for that end and therefore they cannot pray in faith for a blessing upon them therein according to his third Argument Ordaining Officers is instituted worship and Officers of divers Churches are are not warranted either by Scripture precept or president to become a Presbytery and as a Presbytery to ordain and therefore by his fourth Argument it is sinful It is to run out of Gods blessing for there is no promise made by God to it and it is a running upon temptation because a Presbytery of Officers of divers Churches is no ordinary means of Gods appointment and therefore to practice that way is sinful and unlawful by his sixth Argument It is to partake of other mens sins for such a Presbytery is encouraged in ordaining and so in sinning they having no warrant as a Presbytery to ordain by mens coming to be ordained and therefore it is sinful by his seventh Argument And thus it may be seen what inconveniencies the asserting Ordination to be an act of a Presbytery as such draweth along with it But if Ordination be no act of Government no act peculiar to a Presbytery as such which as we conceive it is not then a Presbytery may ordain where a Church hath one and either some believers without Officers may ordain or the Officers of other Churches may be called in to ordain not as a Presbytery but as persons meet and able to do such acts as Ordination consisteth of in case a Church hath no Officers Arg. 3. If some believers who are no Officers may publickly preach then in a Church that hath no officers they may lawfully or warranably ordain without officers For there is no Scripture-light to evidence that ordination is so great a work as preaching or that it is more limited or restrained to officers then preaching is But some believers i. e. such as are gifted who are no officers may publickly preach as we have largely proved Ergo some believers in a Church that hath no officers may lawfully and warrantably ordain without officers Arg. 4. If some believers may with Christs allowance act in other special publick Church-works then also in a Church that hath no officers they may ordain unless some special reason can be given against their ordaining more then against their doing those works for the Scripture doth not limit and particularize all the services they may act in But some believers may with Christs allowance act in other special publick Church-works and there can be no special reason given against their ordaining more then against their doing those other works Ergo in a Church that hath no officers they may ordain The Minor we prove from Act. 15. 2. They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question A Church then hath power to chuse call and depute not onely officers but others of their members to act in special publick services as occasion is offered and necessity requireth and this deputation was to act in a publick Assembly as the chapter sheweth and will our brethren say that those may act in a Synod who may not act in ordination Nay the brethren acted in that Synod v. 22. Then it pleased the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch c. by which it is evident that a Church of Christ hath power by an occasional choice to authorize some believers to act in special publick businesses appertaining to the Church yea the brethren acted in making the very decree it self v. 23. The Apostles and Elders and Brethren send greeting c. The decree runneth in the Brethrens name as well as in the Officers name as the Title sheweth and therefore either our Brethren must say that some believers may ordain or else that men may act in making decrees in
to Timothy as well as that about Ordination 1 Tim. 2 ver 9. 11. In like manner also that women adorn themselves in modest apparel let the women learn in silence with all subjection This charge is given to Timothy also as well as that about Ordination and yet the things given in charge were to be acted by women not by Church officers but Timothy was to give forth directions unto women to put them in practice By all which it is evident that the writing to Timothy and Titus who were Church-officers about Ordination doth not prove that the work of Ordination belongeth to Ministers and not to the people for in the very same Epistles the Apostle writeth to Timothy and Titus about other matters which undoubtedly were to be acted by the people and cannot be restrained to Church-officers It is also considerable that it is said Tit. 3. v. 15. Grace be with you all and therefore more then Titus or Church-Officers even all the Saints in those places where Titus was are written to And Tit. 2. v. 15. These things speak and exhort 1 Tim. 4. v. 6. If thou put the brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ. Whence we conclude that the design of the Apostle in directing these Epistles to Timothy Titus who were Church-Officers rather then to Churches was not to restrain the acting of those matters contained in the Epistles unto Church-Officers but to excite Timothy and Titus to an exhorting and putting such in remembrance to whom it belonged to do them and what is written about Ordination may be acted by the people as well as other matters in the Epistles and the writing of them to Timothy and Titus will not forbid the one more then the other If no other special reason can be produced out of the Epistles themselves we must have recourse unto other Scriptures to find out to whom it belongeth to ordain and what is the use of these qualifications which are required to be in Officers and we find that they are to regulate the peoples Election as well as Ordination Act. 6. 3 5. Some things are written to them as Evangelists others to them either as Christians or as Officers to give directions about the acting of them are to be acted by Christians who are no Officers let it be proved that the rules about Ordination are to be put in practice by Officers onely They might hold forth that some Officers might ordain and yet be far from holding forth that the people may not Ordain Object 4. From the nature of Ordition It is a potestative and authoritative Jus Divin Min. p. 186. Mission It is an eminent act of jurisdiction not onely confirming a Minister in that office which he had before by Election but conveying the very office-power of preaching and administering the Sacraments It is that which gives the essentials of the Ministerial call and therefore by the rule of the Gospel it belongs to Officers and not to private persons The Scripture doth accurately distinguish between Church-rulers and private believers Heb. 13. 17 24. 1 Thess 5. 12. Private persons can with no more lawfulness convey power to another to administer the Sacraments then they can themselves lawfully administer the Sacraments Church-power is first seated in Christ the head and from him committed to the Apostles and from them to Church-officers And they alone who have received it from the Apostles can derive and transmit it to the other Ministers c. Ans 1. We deny that Ordination is a potestative and authoritative mission We have shewn that there is a vast difference betwen mission and Ordination 2. We deny that Ordination is any act of jurisdiction at all much less is it an eminent act of jurisdiction They would prove that the people may not ordain because ordination say they is an act of jurisdiction and that it is such an act they have not proved and therefore the Argument falleth of it self What they have added is far from proving it as appeareth by what followeth 3. We deny that Ordination conveyeth the Office-power of preaching and administring the Sacraments or that it giveth the essentials of the Ministerial call the grounds of this denyal we gave before 4. If Ordination did convey office-power or gave the essentials of the Ministerial call yet that doth not prove into be an act of jurisdiction It is an ordinary thing for the Free-men of a Corporation to convey office power or to give the essentials of a call to office to their Bayliffs and other Officers and yet the Free-men are no Officers nor cannot be said to put forth an act of jurisdiction herein And as it is without Scripture-proof that if private persons may convey power to others to administer the Sacraments then they may administer the Sacraments themselves so it is against the very rules observed in civil societies where it is ordinary for such to have a lawful power to give the essentials unto the call to office who have no power to execute the places of those Officers which they make but ought to be ruled by that power so communicated In civil Corporations the Officers are as clearly distinguished from the people governed as in Church-affairs they can be and yet the persons governed convey the power to the Governors and this without any act of jurisdiction by voluntary subjection and so in Church-matters the people convey office-power not by an act of jurisdiction but by voluntary subjection or promising reverence submission and obedience in the Lord to such persons in things wherein they act according to the Laws of their places and the perscriptions given unto Officers by Jesus Christ All Church-power is first seated in Christ the head and some was from him committed to the Apostles and some power also is committed to other Church-officers but that the derivation of it is by Ordination or by any act of jurisdiction is not proved and therefore the Argument is of no force against the peoples acting in Ordination Our brethren tell us of some that renounce and disclaim all Ordination from Ministers as unwarrantable and Antichristian and take it up from the people as the onely way of the Gospel Who these are of whom they speak we know not If some have renounced Ordination by Bishops usurping power above ordinary Elders and others have asserted that the people may ordain in case a Church hath no Officers in it yet they do not hereby either renounce Ordination it self or all Ordination by Ministers one of which they must intend by the Ordinance of Christ which they say is renounced and hence they are far from running upon the evils which our brethren mention or plunging themselves into such an inextricable difficulty as to renounce all the Minister and Churches in the Christian world and turn Seekers and therefore these objections concern not us And now from all the premises we shall conclude until we receive further light that the Scriptures do witness the essence of a call to office to consist in Election and that in some cases the people may ordain their own Officers and that such as are furnished with preaching gifts and graces may exercise them publickly without Ordination FINIS
contra the name of a son doth imply a father to be the other Relative and so for other Relations Now the names and titles which the Gospel giveth unto Officers have such reference unto a Church as they do aloud proclaim that Officer and Church are the Relatives and not Officer and imployment If the question be asked To whom are they Officers the answer must be To a Church Officers are called Pastors and that intimateth that they are related to some flocks They are called Teachers and that speaketh them to be related to some who are Learners Therefore we conclude that Office is not a Relation to the imployment of the Ministry but to a Church one special end of which Relation is the work of the Ministry therein CHAP. II. Wherein is proved that Officers stand in Relation to a particular Church only and that they are no Officers to a Church universal Quest 2. WHat Church hath Office Relation to or whether Officers stand in Relation to a Particular Church only or whether they be Officers of an universal Church Answ We affirm That Officers stand in relation as Officers to a particular Church onely and we deny that they are Officers to a Church Universal Our Brethren at last grant a Relation between Officers and a particular Church page 143. and 151. and it 's proved from Act. 20. 28. We shall here hint a few words chiefly to shew that they are not Officers to an Universal Church and then it will necessarily follow that the Relation is between the Officer and a particular Church only We deny Pastors or Teachers to be Officers to an Universal Church Argum. 1. Because we can finde no Scripture-warrant for any Universal-visible-Political-Church The Gospel knoweth no such Catholick or Universal Church that we can any where finde Argum. 2. Because the Titles given unto Officers doe speak their office to be limited unto a particular Church and do forbid or deny their bearing any office-relation to a Church Universal In those Scriptures where our Brethren say there is an enumeration of Officers and so where it is most needful that their properest Names and Titles should be given them yet there those Officers which are still continuing are called Pastors and Teachers 1. Cor. 12. ver 28. God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers And Ephes 4. ver 11. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers And also where the qualifications of such Officers are layd down and so the properest Titles are necessary that it might ever be known what Officer ought to be so qualified there they are called Bishops which is no more but Overseers as Act. 20. 28. Take heed therefore unto your selves and to all the flock over which the Holy-Ghost hath made you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or Overseers 1 Tim. 3. 1 2. A Bishop must be blameless the husband of one wife vigilant sober Tit. 1. v. 7. For a Bishop must be blameless c. These Titles being given upon such special occasions unto Officers they must undenyably be such Names and Titles as are proper to them so long as they are Officers It were an impeachment to the wisdome of the Holy-Spirit to say that then it did impose such names upon them as they might lose before they lost their Office We suppose our Brethren will not say that any are Preaching-Officers who are neither Pastors Teachers nor Bishops or Overseers Now we argue thus Major Proposit That Church only that is a mans flock doth or can he bear the Relation or Office of a Pastor to That Church only that is committed to ones charge for teaching doth or can he bear the Relation or Office of a teacher to That Church only that is committed to a mans oversight doth or can he bear the Relation or Office of a Bishop or Overseer to All this appeareth from those Relative names You may as well say a man is a father to that which is none of his childe or a master to him who is none of his servant as you may say a man is a Pastor to any that are not of his flock or a Teacher to those that are not committed to him to be taught or a Bishop and Overseer to those that are not under his oversight So that if a man ceaseth to have a flock then he must needs cease to be a Pastor if he ceaseth to have a Church to be taught by him then he ceaseth to be a reacher by office if he ceaseth to have any to be overseen by him then he ceaseth to be a Bishop or Overseer Minor propos But only a particular Church is a mans flock or is committed to a man for teaching and oversight and not the Universal Church Concl. Ergo A man beareth the relation or office of a Pastor a Teacher or a Bishop or Overseer only to a particular and not to an Universal Church That only a particular Church is a mans flock or is committed to a man for teaching and oversight and not the Universal Church We suppose our Brethren cannot deny for in their Jus Divinum page 143. they have these words Though we beleeve that every Minister is a Minister of the Universal Church yet we are far from thinking that he is actually an Universal Minister The Apostles had the actual care of the Church Universal committed unto them and they were not fixed to any particular charge but were Ministers alike of all the Churches of Christ But it is far otherwise with ordinary Ministers they are fixed to their particular congregations where they are bound by Divine right to reside c. So that according to the judgment of our Brethren ordinary officers such as Pastors and Teachers are have onely the care of particular Churches committed to them their actual power is limited by Divine right to these and not extended to the Universal Church they have no actual power to perform Ministerial offices or administer the Ordinances of Christ in any Churches without a special call but only in those particular Churches where they are fixed And that it is only a particular Church that is a mans flock or is committed to him for teaching and oversight and not the Universal Church we prove thus Because every Pastor Teacher or Overseer is expresly commanded by Christ actually to feed teach and oversee all the flock that is committed to him or them Act. 20. vers 28. Take heed therefore unto your selves and to not only some but all the flock over the which the Holy-Spirit hath made you Overseers to feed the Church of God All that flock or Church over which the Holy-Spirit hath made any man a Bishop or Overseer he is commanded actually to feed and take heed to all the Universal Church so as he sinneth if he doth not Ergo The Universal Church is not that flock or Church over which the Holy-Spirit hath made any man a Bishop or
Overseer If they were to feed and take care of all the Universal Church then their power were as extensive and large as the Apostles and then they must not fix and abide with any particular Church for that would hinder the feeding all the Universal Church but they must travel all the world over that they may feed all the flock And it 's impossible that any particular Officer should feed his particular Church and all the rest of the Universal Church also and therefore all were under a necessity of sinning against this command if that were the flock intended The same Argument holdeth as well for Pastors and Teachers for they are the same Officers under different names The Pastors work is to feed all the flock and he is plainly intended in that Text. And all that Church which is committed to any man for Teaching he is commanded to Teach and he is unfaithful in his trust if he doth it not And seeing it cannot be the Universal Church hence undenyably it s only a particular Church that is a mans flock or that is committed to him for Teaching and oversight The Argument may run thus That Church onely that a man is a Pastor or Teacher a Bishop or Overseer to doth he stand in the relation of an officer to the Names and Titles of Officers do evidence this But it is only a particular Church that a man is a Pastor or Teacher a Bishop or Overseer to Act. 20. 28. and not an Universal Church Ergo It is only a particular Church that a man doth stand in the relation of an officer to und not an Universal Church Object If any should object and say If a man for a time be destitute of a place or be fixed to no particular Church yet preacheth constantly in one place or other may not that name of office a Teacher be properly applyed to him seeing he doth reach and some are taught by him Ans 1. In a general sense he may be called a Teacher if any be taught by him but if the word Teacher be taken in a special sense to express Office in that sense we deny he may be called a Teacher Men are not Teachers by Office to all that are taught by them As for example Our Brethren often urge it that ordinary teachers by office must be sent Rom. 10. 15. How shall they preach except they be sont the word for sent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore in a general sense they must say that ordinary Officers as Pastors and Teachers are Apostles because Apostle signifieth one sent Yet Pastors and Teachers are not Apostles by office the Office of the Apostles is distinct from the office of Pastors and Teachers and in this special sense the name of Apostles is to be denyed them So they are not Teachers by Office to all that they may preach to and may be taught by them If a man preacheth to Heathens and Indians though they retain heathenish principles still and will not receive instruction yet in respect of his teaching they are said to be taught and such as stumble at the word are said to be taught Matth. 13. ver 54. He i. e. Jesus taught them and yet ver 57. They were offended in him But a man is not a teacher by office unto such Hearhens Indians and opposers for without some knowledge or profession of Christ our Brethren will not account them members of the Universal Church and if they will say they stand in the relation of officers to such then they must assert that they have a treble relation as officers one to a particular Church another to an Universal Church and a third to the World or to Heathens and Indians who are of no Church of Christ or else they must say that they preach as officers to those they are no officers to and it will hardly be proved that they are officers to the world or to any out of the Church 2. Onely that Church which a man is set over hath taken the charge of is committed to him for teaching is he a teacher by office unto if he preacheth in an hundred places and thousands receive instruction and in that sense are taught by him yet we deny that he standeth in relation to any of these as a teacher by office unless as a Church they be committed to him for teaching For it is setting over taking the charge of and the committing a Church to the care of such a person for such and such ends which giveth being to office or maketh one an officer It 's the committing of a flock to such a person for feeding or his taking charge of it that onely maketh him a Pastor It is the setting one over a flock or Church for oversight that onely maketh him a Bishop or Overseer and hence Act. 20. ver 28. The flock over which the Holy-Ghost hath made you Overseers They are limited in their oversight unto the particular flock and the nature of their of their office is expressed by their being over the flock for that end For this see more in our description of office in the formal cause of it and in our Arguments to prove that election giveth the Essence to the call to Office CHAP. III. Wherein is given a description of Office and the several parts of it are proved from Scripture and some Conclusions drawn from the whole precedent discourse FRom all which hath been layd down we may gather this description of Office Office is a spiritual Relation between a particular Church of Christ and a person rightly what Office is qualified founded upon a special and regular call Or more particularly Office is a spiritual Relation arising upon a regular Election on the Churches part and Acceptation on his part who is Elected by which the Lord committeth a particular Church to his charge or setteth him over it for the work of the Gospel or imployment of the Ministry In these Descriptions there is 1. The general Nature of Office It is a Relation and for its property it is a spiritual Relation to distinguish it from natural and civil Relations The relative names by which the Gospel expresseth office as Pastor and Teacher doe prove it to be a Relation 2. The terms of the Relation the Relate and the Correlate The Relate is a person rightly qualified i. e. qualified according to Gospel rules 1 Tim. 3. v. 2 3 4 5 6 7. A Bishop must blameless the husband of one wife vigilant sober of good behaviour given to hospitallity apt to teach c. Tit. 1. ver 6 7 8 9. The Correlate is a particular Church of Christ Act. 20. 17. The Elders of the Church Act. 14. 23. Rev. 2. 1. Unto the Angel of the Church And ver 8 12 18. Rev. 3. ver 1 7 14. They are Officers to the Churches of Christ not to the world nor to civil Societies or Assemblies and to particular Churches as the distinguishing each from other sheweth