speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
the Objection must prove two things else they conclude nothing against the necessitie of Ordination 1. That these Prophets were not sent and ordained but that their gifts and parts gave them a sufficient calling to interpret in the Church 2. That although they had no Ministeriall sending or vocation yet they were not extraordinary Prophets but that such Prophets are to continue ordinarly in the Church I beleeve it will trouble them to prove either Object 4. 'T is said of the house of Stephanus 1 Cor 16. 15. They have addicted or ordained themselves to the Ministerie of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were not ordained by others but they ordained themselves Answ 1 This may well be understood as 't is by diverse of their devoting themselves to Minister to the necessities of the Saints by their works and labour of Love Which is else where called Ministering to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor 8. 4. Yea 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9. 12. the administrations of service See also Ibid. vers 13. and Rom. 15. 31. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone is used in the same sence 2. Others give this sence that they did willinglie and zealously desire to do service to Christ in the Ministery of the Gospell according as they should finde a calling In which sence if a man desire the office of a Bishop he desireth a good work 1 Tim 3. 1. So Isa 6. 8. Here am I send me He is very willing to the work yet hee dare not runne except he bee sent and get a commission Object 5. He that digged in the earth and hid his talent is condemned for it Mat. 25. 25. 30. Therefore he that hath gifts for preaching and administering the Sacraments cannot answere it to God except he improve and use those gifts Ans. 1. If that Parable be applyed to Ministeriall talents then it will prove not onely a perpetuall Ministery because the Lord saith to his servants Occupie till I come Luke 19. 13. But likewise that none ought to intrude themselves into that holy function except they have a calling as well as gifts for Mat 25. 14 15. that Lord called his owne servants Luke saith hee called his ten servants and delivered unto them his goods and unto one he gave five talents to another two to another one to everie one according to his severall abilitie Where wee have a distinction of the calling and ability suppose another man had been able enough yet if he bee none of the called ones that Parable cannot be applyed to him 2. This Objection may be made in the behalfe of women also many of whom receave excellent gifts from God yea it was foretold by Ioel and applyed by Peter that women as well as men should Prophesie Acts 2. 7. 8. Which being misunderstood gave some colour to the old Pepuzian Heresie Object 6. If we hold Ordination necessary and essentiall to the calling of a Minister wee bring our selves into this snare that either the Ministers in the reformed Churches are not true Ministers but falsely pretended to be so or otherwise we must hold that those in the Church of Rome from whom the Protestant Ministers in the beginning of the Reformation had their Ordination were true Ministers of Christ. For if those in the Church of Rome who did ordaine were not true Ministers of Christ then they had no commission from Christ to make Ministers for him And who can bring a clean thing out of that which is unclean If so then the Protestant Ministers who first ordained other Protestant Ministers from whom Ordination hath come to us downwards having no Ordination but what they receaved in the Church of Rome they had not power to ordain others with such an Ordination as hath a divine stamp and character upon it This argument is much insisted upon by the Author of the Queries touching Ordination If it can do any thing yet it is no new light but the very same which hath been formerlie objected by Papists and answered by Protestant writers Whereof see one instance in Gerhard loc com tom 6. de Minist Eccles § 157. And now that those who drive so furiouslie after this Popish argument may forever be ashamed of it I returne these answeres 1. By retortion the argument will conclude as much against the Baptisme and Church estate of Independents Anabaptists and who ever they bee that make any use of this way of arguing against us For by this argument those who first gathered their Churches bapâ—…ized and incorporated them into the body of Christ were not only no true Ministers but no true Church-members having no other baptisme but what was receaved either in the Church of Rome or from those who were baptized in the Church of Rome But who can bring a clean thing out of that which is unclean Where note by the way that this argument of theirs will also make the Scripture it self unclean now because we have it out of an unclean thing the Church of Rome So that all that will stand to this argument must unchurch unbaptize unchristen themselves If they will have their recourse to that promise where two or three are met together there am I in the midst of them and think to lay the foundation of their Churches there without any derivation from the Church of Rome they must allow us to â—…o so too but then they must passe from their argument What will they say then Either there can bee in our dayes atrâ—…e Church with all the ordinances of Christ in it independent upon the Church of Rome and without building or leaning upon a lineall succession or derivation from the Church of Rome or there cannot If they hold the affirmative their argument is not worth a straw for Ordination being one of the ordinances of Christ which is here to be supposed and hath been in the precedent Chapter proved the reformed Churches had power to set it up and restore it by vertue of Christs own institution If the Negative our Opposits must all turne Seekers their Churches are no Churches their Baptisme no Baptisme c. 2. Suppose those protestant Ministers who first ordained other Ministers were themselves ordained by such as had no power to ordain them Nay suppose the first reforming Ministers to have been at the beginning of the Reformation no Ministers but private Persons not pretending to be ordained What will they conclud from this It proves nothing against that which wee hold concerning the necessity of Ordination For we plainly say that in extraordinary cases when Ordination cannot be had and when there are none who have commission and authority from Christ to ordain then and there an inward call from God enlarging the heart stirring up and assisting with the good will and consent of a people whom God makes willing can make a Minister authorized to Ministeriall acts Suppose this to have been the case at the first comming out from Popery
the mans life or doctrine or against his qualificatiō for such a particular charge for it is certain that not only the congregation but others who know any just impedimēt against his admissiō have place to object the same nor whether the churches liberty of consent be inconsistant with or destructive unto the Presbyteries power of examinatiō and ordination for these may stand together but the question is whether it be necessarily required to the right vocation of a Pastor that he be freely elected by the votes of the Eldership and with the consent tacite or expressed of the major or better part of the Congregation so that he bee not obtruded renitente contradicente Ecclesia The affirmative part of this question is proved from Scripture from antiquity from Protestant writters yea Churches and from sound reason and from the confessions of opposites To begin with Scripture and with the primitive paterne the Apostles themselves would not so much as make Deacons till all the seven were chosen and presented unto them by the Church Ast 6. 2 3 5 6 The Author of the Historie of Episcopacy part 2. pag. 359. To cut off our Argument from Acts 6. saith That the seven were to be the stewards of the people in disposing of their goods good reason that the election should be made by them whose goods and fortunes were to bee disposed of this answer was made by Bellarmine before him But Walaeus tom 2. pag. 52. reasoneth other wayes the feeders of the peoples soules must bee no lesse if not more beloved and acceptable then the feeders of their bodies therefore these must be chosen with their own consent as well as these Secondly Elders both ruling and preaching were chosen by most voices of the Church the suffrages being signified per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by lifting up or stretching out of the hand Act. 14. 23. Where the Syriak version doth insinuate that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood of the Apostles ordination of Elders but of the Churches Election of Elders thus Moreover they made to themselves that is the Disciples mentioned in the former verse made to themselves for they who were made were not Elders or Ministers to Paul and Barnabas but to the multitude of the Disciples in every Church Elders while they were fasting with them and praying and commending them c. Now how could this Election be but after the Graecian forme by the Churches lifting up or stretching out of hands But because some doe still stick at this place it may bee further cleared thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be understood three wayes and all these wayes it saveth the peoples right It may be either the action of the Church onely as the Syriak maketh it or a joynt action both of the Churches and of Paul and Barnabas as Iunius maketh it or an action of Paul and Barnabas in this sense that they did constitute Elders to the Churches by the Churches own voyces However the word relateth to Election by stretching out or lifting up of hands not to ordination by laying on of hands which is the sense followed by the Italian version and Diodati authorising and ordaining such a one only to bee an Elder as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I prove 1. From the native signification of the word where Iulius Pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. Cap. 4. Gualther and Wolf Seberus render it manuum extensio and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus levare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manibus refragari Budaeus interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plebiscitum suffragium H. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum protendo attollo manum porrigo and because saith he in giving votes they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence came the word to be used for scisco decerno creo but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith he as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr Quaest. Resp. ad orthod Resp. ad quaest 14. doeth expressely distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As words of a most different signification where Cedrenus Anno. 526. saith Euphranius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pilander the interpreter rendereth Episcopatui communibus suffragiis deligitur Scapula and Arias Montanus also in his Lexicon tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manus porrigere or elevare eligere or creare magistratum per fuffragia for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most different from laying on of hands which is not a stretching out or lifting up but a leaning or laying down of the hands on some thing Wherefore the Hebrews note laying on of hands by Samak inniti Chrysostome saith the Roman Senat did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which D Potter himselfe turneth did make gods by most voices Charitie mistaken pag 145. 2. The use of the word in this sense and in no other sense either in Scripture 2 Cor. 8. 19. or Greek authors that wrote before the new Testament So that Luke could not be understood if he had used it in another sense but he wrote so that he might be understood If he had meant ordination he would have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 3. Tit. 1. 5. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 6. 2. The manner of the Elections among the Graecians testified by Demosthenes Cicero and others cleareth the meaning of the word So they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium suffragiis obtinet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man giveth a contrarie vote When the Grecians choised their Magistrates at their Comitia held solemnely for that end he that was nominated was brought into the threater before the people so many as aproved of him held forth or stretched forth or lifted up their hands If the major part did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee partly was then said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Magistrate created by suffrages So Elias Cretensis in Greg. Nazianz. orat 3. I finde also in Aeschines orat contra Cetesipont some decrees cited which mention three sorts of Magistrates and among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were made by the peoples suffrage In the argument of Demosthenes his oration advers Androtion these Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates made by the peoples suffrage Fronto Ducaeus in his notes upon the fifth tom of Chrysostome pag 3. confesseth that with heathen writters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is per suffragia creare and therefore the word is rendered in the Tigurine version and by Calvin Bullinger Beza and so doth Erasmus upon the place understand the word ut intelligamus saith hee suffragiis delectos 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not at all make against that which I say as some have conceaved it doth but rather for it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
perpetuall and standing ordinance But a preaching Ministery is a perpetuall and standing ordinance therefore so is Mission The preposition is manifest both from the kniting together of the parts of this Text in which the Apostle screweth up the necessity of Mission as high as the necessity of preaching As likewise from Matth. 28. 19. 20. Which doeth not onely prove a perpetuall Ministery in the Church alway even unto the end of the world but also that this perpetuall Ministery is authorized by Mission or Commission from Christ. For reference to this perpetuall Ministery Christ saith Goe teach and baptize and loe I am with you alway even unto the end of the world So that who ever doeth lawfully exercise the office of teaching and baptising is certainly sent he cannot be immediatly and extraordinarly in the reformed Churches therâ—…fore it must be in a mediat and ordinary way The Assumption is before proved 2. As the preaching so the sending is common to ordinary Ministers with the Apostles If ordinary Ministers be Preachers ex officio as well as the Apostles which haâ—…h been before proved then ordinary Ministers are sent as well as the Apostles for how shall they preach except they be sent and how shall they be sent in our dayes except in a mediat and ordinary way by those unto whom the power of Ordination belongeth Except 5 But if this Text Rom. 10. 15. be expounded of Ordination then expectants or probationaries may not preach because not yet ordained Answ. 1. They neither preach ordinarly nor ex officio They Preach occasionally and without a Pastorall or Ministeriall office 2. Neither may these sonnes of the Prophets runne to such occasionall work without approbation and licence for which cause the Directory of worship established in both Kingdoms puts in this caution that such as intend the Ministery may occasionally both read the Scriptures and exercise gifts in Preaching in the Congregations being allowed thereunto by the Presbyterie And so the Text will hold true in all cases extraordinary Preachers Apostles Evangelists Prophets must have an extraordinary Mission Ordinary Pastors and Teachers must have a Mission with power and authority to that effect Probationers and occasionall Preachers must have a proportionable kinde of Mission that is not to the Pastorall office but to preach upon occasion The third argument shall bee taken from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that constituting appointing or making of Church officers which is plainly held forth in Scripture The seven Deacons being elected by the multitude of the Disciples were appointed set and constituted over that businesse by the Apostles Acts 6. 3. Pastors and Teachers have much more need to be appointed to their office and for them let us note two Scriptures one is Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler over his houshold to give them their portion of meat in dew season Grotius upon the place noteth that the former parable concerning watching is intended for all Christians so Mark. 13. 37. but this of stewards belongs to the Pastors of Churches for ' its upon occasion of Peters question concerning the former parable Lord speakest thou this parable unto us or even unto all Christ answeres by this parable of stewards appointed or ordained over the houshold whom he distinguisheth from other servants by their ruleing power verse 42. by their greater knowledge and consequently greater guiltinesse if wicked vers 47. and by the greater trust committed to them vers 48. Now least it should bee thought that this making or appointing of stewards over the houshold of Christ is onely meant of the Apostles as it were of purpose to discover the vanity of that Socinian error 't is said vers 43. Blessed is that servant whom his Lord when he commeth shall finde so doing Till Christ come again and at his comming there shall be stewards appointed and set over his house Which cannot be without the mediate and ordinary way of making appointing and ordaining The Bishops or Elders as well as Apostles are the stewards of God Tit. 1. 7. And so I come to the other Scripture concerning those teaching and ruleing officers The Apostle left Titus at Crete that he might ordain Elders in every city vers 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the beginning replyeth to this Text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—…h to fixe settle establish one who was in office before as appears by Psal 2. 6. See now with how little reason this man oppugneth the receaved principles The Septuagint sayeth he readeth Psal 2. 6. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but David was a King many years before he took in the hill and fort of Zion I shall not stand here upon this erroneous transcribing of the words of the Septuagints I might tell him again that Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have anâ—…inted my King having respect to the very first making him King and this is the neâ—…rest rendering of the Originall But I will stand to that of the Septuagints even their reading without the least violence to their words may be understood not of the setling of David after he took in the fort of Zion but of Gods appointing and ordaining him to rule in upon or over Zion which I doe not doubt was their meaning neither doeth the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder but help this Interpretation of the Septuagint See the like Mat. 25. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not the fixing and setling of that good servant in that ruleing power but 't is the first giving of it to him the first making him ruler over many things having before had but a few things Luke 12. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may confuâ—…e him from the Septuagint themselves Psal. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 1. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Will hee say that the Septuagint meant that God setled and fixed the dominion which man had before over the creatures or that the Prince of the Eunuches did but settle and fixe that government which Melzar had before over Daniel If they meane in those places constituting and appoynting as it is most manifest they doe why not also Psal. 2. 6 God appointed David to be a King upon the holy hill of Zion which is all that can be made out of the Septuagint Well but I will goe yet further with him to discover the futility of his exception 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used for restoring and setling that which is out of ' its course but how did he imagine that this sence of the word could agree to Tit. 1. 5 Thought hee that Titus was left in Crete for restoring setling and fixing those Elders who had left their station or had been cast out or persecuted or the like Doeth not the Apostle
new not so when the doctrine is not new cannot here help them 3. Thes Teachers are distinguished from those who are taught Every man may not be a Teacher It is a peculiar and particular calling and it is no part of the generall calling of Christians Therefore both here and Gal 6. 6. there is such a distinction â—…n the Church some are Teachers some are taught in the Word 4. Fitnesse and abilities yea both grace and gifts together cannot warrant a mâ—…n to assume to himself the function of Teaching or Preaching to others except he be thereunto allowed and appointed and entrusted The Apostle sayeth not the things that thou heard of me the same I will that faithfull and able men who ever shall be willing to the work teach others also faithfulnesse and fitnesse or ability cannot make a sufficient calling but qualifie a man for that which he shall be called unto Aptitude is one thing to be cloathed with a calling power and authority is another thing 5. There is more that belongs to the calling of Pastors and Teachers than the Churches electing or choosing of them for those unto whom the power of Ordination belongeth do also commit unto them that which they are entrusted with the same commit thou c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as H Stephanus in Thes ling Gr tom 3. pag 1505. noteth not seldome in the new Testament doeth signifie depositum alicujus fidei committere fiduciarium tradere alicut where he citeth this very Text and I shall clear it yet further from Luke 12. 48. and unto whom men have commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him they will ask the more which is the conclusion of the parable concerning a faithfull and wise steward appointed by his Lord to be ruler over his houshold to give them their portion of meat in due season and that Parable is meant of Pastors or Ministers lawfully called and sent as hath been before cleared Ninthly as we are obleidged by our Covenant to endeavour such a Reformation as is most agreeable to the word of God and the Example of the best reformed Churches so in this particular of Ordination and a speciall call and setting apart of men to the Ministery we have not onely the example of the ancient and reformed Churches but the word of God it selfe directeth us this way 1. Before the law when the first borne in families not all promiscuously acted the part of Priests or publick Ministers Whereof there are some expresse examples in Enoch a Prophet Gen. 5. 24. Iude Epistle vers 14. Noah Heb 11. 7. by whom God preached to the old world 2 Pet 2. 5. and so are we to understand Gen 6. 3 Abraham a Prophet Gen 20. 7. Melchisedeck the Priest of the most high GOD is thought by many learned men following both Ionathans Targum and that of Ierusalem to have been Shem the first born of Noah of Iacob also who got the birth-right from Esau we read that he built Altars and called upon the name of the Lord and he was a Prophet Gen 49. And it is often mentioned by Moses that the sons of Aaron were taken in stead of the first borne 2. Under the Law when not onely the Prophets but the Priests also who were ordinary Ministers had a speciall Ordination to their office 3. Under the Gospell in the primitive times for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times Tenthly and lastly without a clear calling and lawfull Ordination how shall people receave the word from the mouths of Ministers as Gods word or as from thosâ—… who are sent of God Or how shall people reverence and highly esteem their Ministers who labour among them obey them and submit unto them as they are commanded 1 Thess 5. 12 13. Heb 13. 17 And since he that is taught ought to communicat unto him that teacheth him in all good things Gal 6. 6. and God will have those who labour in the Word and Doctrine to be maintained and that they who sow spirituall things reap temporall things 1 Cor. 9. 7 9 11 13. 1 Tim 5. 18. Yea the Apostle puts the stamp of a Ius divinum upon it 1 Cor 9. 13 14. having mentioned the Priests maintainance in the old testament he addeth Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell So that Socinians and Anabaptâ—…sts will finde themselves puzled mightily with this dilemma either it is the will of God that none preach the Gospell but such as are called appointed and ordained thereunto or otherwise it is his will that those who preach the Gospell not being thereunto chosen called and ordained must be maintained as well as Ministers lawfully ordained and calâ—…ed and if so it s like enough People shall have good store of Preachers and their purses shall pay well for it CHAP. IIII. Objections against the necessity of Ordination answered I Come now to answere the strongest objections of those who hold Ordination not necessary nor essentiall to the calling of a Minister Obejct 1. From Acts 8. 4. They that were scattered abroad went every where preaching the Word So Acts 11. 19. Apollos also taught boldly in the Synagogues Acts 18. 25 26. yet no word of their Mission or Ordination The Jews esteemed Christ himself but a private man not ordained nor authorized to any office in the Church yet they permitted him to preach in their Synagogues Answ 1. Those that after Stephens death were scattered abroad and preached the Word must needs have been called sent and ordained by the principles of the Socinians themselves for the Doctrine which they preached was a new Doctrine both to Samaria Acts 8. 5. and to those dispersed Jews Acts 11. 19. Themselves confesse that they who preach a new Doctrine must have a speciall Mission and Ordination 2. Philip was one of those who went abroad preaching the Word Acts 8. 45. Now hee is expressely called an Evangelist Acts 8. 8. therefore no president for private Christians to preach 3. It is a bad argument Luke mentioneth not their Ordination therefore they were not ordaâ—…ned They may aswell argue thus Luke mentioneth not that they prayed when they preached therefore they did not pray when they preached Or thus The Scripture mentioneth not Ioabs father but onely his mother Zerviah therefore he had not a father 4. And suppose they preached the Word without Mission or Ordination this is but like that which Chrysostome lib ad eos qui scandalisati sunt cap 19. recordeth as a marvelous extraordinary benefit which did accrew from the bloody persecutions of those ancient times viz. That in such times the sheep acted the parts of shepheards being driven away to deserts and mountains where by the Spirit of God speaking in them they converted unbeleevers and gathered Churches Which concludeth nothing against the necessity of Ordination in constituted
and reformed Churches for they who were scattered abroad being driven away in the heat of persecution might not have the opportunity of Ordination and they went forth to gather Christians to plant Churches to lay foundations where Christ was not known Such cases were in the beginning excepted from the staâ—…e of our present question 5. If Apollos preached without Ordination when he knew onely the baptisme of Iohn and withall when he had to do with those Jews who were yet to be convinced that Jesus was the Christ Acts 18. 25 26 28. It is no good argument against the necessity of Ordination where the doctrine of Christ is known and receaved and Churches constituted And withall how will it be proved that Apollos having been one of Iohns Disciples had not some commission from Iohn to preach the Word Or if Apollos was but a gifted brother without any publick calling or authority in the Church how came he to be so much esteemed as to be compared with Peter and Paul 1 Cor 1. 12. Lastly as touching Christs preaching in the Synagogues hee was lookt upon as a Prophet extraordinarly râ—…ised up in Israel Luke 4 15. 16 24. and the Jews say of him plainly a great Prophet is risen up among us Luke 7. 16. Iosephus his testimony given to Christ as a great Prophet is known Object 2. The Church doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their voices in Election make creat constitute or ordain Elders Acts 14. 23. therefore Elders need no other Ordination but are sufficiently ordained or made by the Church if elected and receave their power from the people See this Objection prosecuted in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 9. 10. 11. And in the Queries touching Ordination pag 33. tom 37. Answ 1. There is no cogent reason brought by these men why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if rendered thus as they would have it when they had by voices ordained must bee therefore understood of Ordination by the people and not by Paul and Barnabas for as I have before noted out of Calvìn Instit. lib 4. cap 3. § 15. The sence may bee this Paul and Barnabas did make and ordain Elders according to the voices of the Churches themselves that is they ordained such as the Church desired If so they are double loosers by this their Objection 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant of the Churches Act then it is not ordaining but choosing by voices The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought not to hinder the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election with the Churches consent and Ordination are both of them necessary not inconsistent In Athens it self although the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose by voyces their Magistrates or Rulers yet the persons so elected were not ordained and solemnly set apart appointed and authorized by the people but by the Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Demâ—…sthenes orat advers Timoâ—…r tels us that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took an oath to be faithfull in their constituting or ordaining of Mag strates 3. In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. Moses said unto all Israel Take yee wise men and understanding and known among your Tribes and I will make them Rulers over you The people choose them who shall be Rulers but Moses maks them Rulers Acts 6. 3. Wherefore brethren look yee out among you seven men of honest report full of the holy Ghost and wisdome whom we may appoint over this businesse The people choose the Apostles appoint the Deacons 4 The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized 'T is here with a person chosen as with a thing chosen Ezra was to choose and to designe when and how much silver wheat wine oyle should be taken for the House of the Lord not exceeding the proportion of a hundreth but the power and authority by which these things were given forth by the Thesaurers to be applyed to such uses was from the decree of Artaxerxes Ezra 7. 21 22. So Ester choosed what to make request for but the thing was to be performed by authority of the King 〈◊〉 5. 3 6. So a man may be chosen to an office by some and authorized to act in that office by others How many subordinat offices civill and military are there in which men act by the power and authority derived from the ordinances of Parliament although not nominated and chosen by the Parliament but by others intrusted by the Parliament to choose 5. Even where Election and Mission are in the same hands yet they are not confounded but are lookt upon as two distinct acts Christ first choosed the twelve and pitched upon such as he would and then ordained them and sent them forth Mark 3. 13. 14. The Synod of the Apostles and Elders first choosed then sent Iudas and Silas Acts 15. 22 25. Where you may observe also by the way that the Mission of a man to the Ministery or Pastorall charge of a Congregation doeth not belong to the people who choose him they cannot send him to themselves When Election and Mission are in the same hands 't is in such cases as thâ—…se two last cited when men are sent abroad to others then indeed they who choose them may also send them but when they are sent to those who choose them then they are sent by others a Minister is sent to the Congregation therefore he is not sent by the Congregation and so that place Rom 10. 15. How shall they preach except they be sent cannot be understood of the peoples Election but of Ordination or Mission from the Presbytery appointed to ordain 6. The same Apostolicall Patterne which holds forth unto us the choosing of Elders in every Church Acts 14. 23. doeth also hold forth unto us the ordaining of Elders in every City Tit 1. 5. and these acts in different hands therefore not the same yea as many conceave in that same Text Acts 14. 23. beside the Election by voyces th re is a distinct Ordination expressed under the adjuncts thereof prayer and fasting Object 3. The Apostle saith 1 Cor 14. 26. When yee come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation vers 13. yee may all prophesie one by one Therefore all that preach or prophâ—…sie need not to be ordainâ—…d Answ What those Prophets were and what is meant by prophesying there all are not of one opinion I hold that these Prophets were in mediatly and extraordinarly inspyred and I reckon them among these other administrations which wâ—…re not ordinary or ever to continue in the Church Apostles Evangelists Workers of miracles But of this I am to speak distinctly and by it selfe afterwards Mean while thâ—…y that make
all the Communicants both poore and rich come to the Table CHAP. XIX That there was among the Jewes a jurisdiction and government Ecclesiasticall distinct from the civill FIrst they had Elders who were Spirituall or Ecclesiasticall not civill rulers Whence it is that Salmasius de primatu papae pag 3. and long before Ambrose in 1 Tim 5. doeth paralell the Jewish Elders not to the Christian Magistrate but to the Elders of the Christian Church ordained by the Apostles I do not say that they had no Elders who were civill Magistrates but they had some Elders who were Church Governours or had an Ecclesiastical jurisdiction Which I prove 1. By the arguments brought before Book 1 chap 3. pag 26. 27. 2. The Jewes when they had lost their State power and civill Government had still under the Romane Emperours their Presbyteri and Archisynagogi Whereof Mr. Selden in Eutych pag 15. 16. brings cleare instances under Arcadius and Honorius Now the Romane Emperours did not permit to the Jewes their owne civill Government but onely an Autonomy in Religion So ibid pag 34. he sheweth us that the Kings of England have permitted to the Jewes in England their Presbyteratus which he doth not deny but halfe yeeld to have been the same with their Sacerdotium 3. Although Mr. Selden comment in Eutych Orig pag. 17. c. to 34. and in his Vxor Ebraica lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters were such as were created by impositione of hands receaving thereby a judiciall facultie or degree so that thence forth they were capable of membership in the Sanhedrim either of 23. or 71. and were fit to preside in judging of civill causes and so endeavoureth to shew that it was a civill not a sacred or Ecclesiasticall dignity and preferment Yet he furnisheth me with some considerable arguments to confirme my opinion beside that which was last mentioned As 1. He tells us in Eutych pag. 16. that nomina officiorum Sacrorum ut patriarcha Prâ—…byter Apostolus Diaconus Primas Et Episcopus in Christianismum ex Iudaismi veteris usu c. manarunt But if the Jewish Elders were not promoted to a sacred but to a civill jurisdiction that name should have been transferred to Magistrates Judges Parliament men rather then to Church officers 2. He tells of a divided distinct bounded particular Ordniation of the Iewish Elders some of them being ordained to a faculty or power of judging but not to judge of lawfull or unlawfull rites others of them being ordained to judge of rites but not of pecuniary causes The forme of words which he citeth is this Et sit tibi sacultas judicandi sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti quinam liciti aut sit tibi hujusmodi facultas decernendi ita tamen ut causas pecuniarias non sit tibi facultas judicandi Behold a sacred and a civill jurisdiction distinguished Mr. Selden himself uxor Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders is by the Talmudicall writers used no only for those who were created by imposition of hands to a Magistraticall or judiciall facultie such as the members of the Sanhedrim or such as were candidats in that facultie and as it were expectants of a place and memberships in their Courts of justice but also for other fit and idoneous persons who might be called for counsell or advice Therefore all their Elders were not civill Magistrates My second Argument shall be taken from the Jewish Ordination of Elders Ordination being an act of the power of jurisdiction not of order with imposition of hands from which Mr. Selden Eutych pag. 24. 25. tells us the Christian Ordination and imposition of hands upon Presbyters was bo rowed even as the Christian baptisme from the Jewish baptisme at the admission of Proselytes and the Lords Supper from what was used in the passeover whereunto hee saith any man will assent if he consider what is found in the Talmudicall writers of the number of three which was the least number which could suffice to the ordaining of a Jewish Elder and the same was the least number which the ancient Church thought sufficient for Ordination Also of the internall effect of that Jewish Ordination with laying on of hands which effect was the resting of the holy Ghost upon the Elder so ordained And this was drawen from Num. 11. 26. Deut. 34. 9. See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish that D. Buxtorf lex Rabbin pag 1499. where he speaks of the Jewish Ordination referrests to 1 Tim. 4. 14. I will adde other three cited by Mr. Selden ibid pag 22. First I. Scaliger Elench Triher cap 20. When I turne to this place I finde Scaliger moves the question how it came to passe that Christ was permitted to sit and to teach among the Doctors in the Temple not being ordained Marke here an Ordination which was for publick teaching not for a power of civill judicature which Christ never assumed and how it came that both hee and Iohn Baptist were called Rabbi also he paralells one newly ordained among the Jewes with a young Bishop in the ancient Canons The next shall be H. Grotius annot in Evan. pag 329. When I turne hither I finde Grotius speaking thus Manuum impositio apud Iudaeos indicabat invocationem divinae potentiae ut alibi diximus unde factum est ut munia publica eo ritu conferentur etiam civilia ut Senatorum Sed in archisynagogis senioribus synagogae idem observatum unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit Here is an Ecclesiasticall Ordination to offices in the Synagogue which he distinguisheth from civill offices Lastly I turne to Itiner Beni pag 73. 74. Where I read of one D. Daniel Filius Husday called caput exulum unto whom the dispersed Jewes in severall Provinces have their recourse for Ordination of their Preachers or Teachers Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt sibi in singulis Congregationibus professorem concionatorem praeficiendi Nam ipsum conveniunt ut manuum impositione potestatem accipiant Was this Ordination now to a civil rule or judicature A Doctor or Professor in the Schoole and a Preacher in the Synagogue are here joyned as the common and ordinary rulers in the particular Assemblies of the Jews as L' Empereur noteth not in Benjam 148. 149. where he also cleareth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civill ruler but praelector concionator a reader expounder of Scripture See Buxtorf lex Rabbin at the same word Hic maxime oratione sive precibus cantu Ecclesiae praeibat praeerat lectioni legali docens quod quomodo legendum similibus quae ad sacra pertinebant And after he sayeth of this word pro Ministro Sacrorum passim
as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 72. How the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for the new Testament pag. 72. Prophesie is a speciall gift of an Apostle pag. 73. Prophesie and the gift of tongues of the same kinde ibid. Even Prophetesses were not allowed to speak in the Church pag. 75 76. That place 1 Cor. 14. 26. exponed and vindicated pag. 77 78 79. How Prophesie might be desired pag 81. How Prophets were subject to tryall pag 82. How the word Bretbren is sometimes taken pag. 84. CAP. VI. Whether any but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords Supper p. 86. The Negative is justly held by reformed Churches against Erastians and Socinians and is proven by eight arguments Much of the feeding of the flock confists in the dispensation of the Sacraments pag. 87 What Ezekiels vision concerning the new Temple means pag. 88. None without a calling should make bold with Christs broad Seals pag 89. Whom the commission to Teach and Baptize is given to ibid. Christ hath distinguished between Magistracy and Ministery between Sacred and Civile vocations ibid. What comfort it is for Minister and People if the Minister be lawfully ordained pag. 90. That one Text Eph. 4. 11 12 13. is enough to put to silence these gainsayers pag. 90. 91. CAP. VII Of Prophets and Evangelists in what sense their work and vocation might be called extraordinary and in what sense ordinary p. 91 Their work and Vocation is mixed pag 92 The higher degrees Eph 4. 11. are comprehensive of the lower not contrarywise ibid. What is the proper work of a Prophet ibid. VVhat is the proper and distinguishing work of an Evangelist pag. 93. How the word Evangelist is taken ibid. Their works how and in what sense extraordinary pag. 94. VVhat kinde of Vocation and Mission they had pag. 95. 96. Timothie had a vocation partly Ordinary partly extraordinary ibid. CAP. VIII That the Primitive Apostolicall Pattern holds foorth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands pag 97. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 4. 14. is to be taken and that place vindicated from false glosses pag. 97 98 99 100. The change of the Phrase in that place is observeable pag. 101. Imposition of hands is in Scripture an authoritative act pag. 102. How Timothie might be ordained both Presbyter and Evangelist at one time in one action pag. 103. How Timothie might be ordained Evangelist by the Presbyterie ibid. In what sense Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 1 2. pag. 104 105 106 107. How imposition of hands is necessary for Ordination and what kinde of rite it is pag. 108. 109. CAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the Godly partie or those that are approved 1 Cor. 11. 19. p. 110 Heresie is more nor Divisions and Schismes pag. 111. VVhat Heresie is not answered in two things pag. 111 112 113 Six things do concurre to make a Heresie pag. 113 114 115. A description of Heresie pag. 115. VVhy Heresie must bee and how ibid. VVho are the approved 1 Cor 11. 19. and who not pag. 117. 118. How we should look upon Gods suffering Heresies in the Church p. 119 How a Child of God may be drawn over to Heresie pag 120. 121. How Heresies makes manifest them who are approved pag. 122. CHAP. X. Of New Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme pag. 123. Five Concessions for clearing the Question pag. 124. 125. The greatest deceits of Satan have come under the name of new Light pag. 125 Many things cried up as new Lights which are neither Lights nor New pag 126. It s a false new Light that expelleth much good old Light pag. 127 128. Balaam seeks a new Light and gets it in wrath pag. 128. Many of our New lights bring in Egyptian darknesse pag. 129. It s not good Light that makes certain truths uncertain ibid. Scepticisme is no good New light pag. 130. Beware of New Lights which come not from the Sun of righteousnesse pag. 131. The VVeigelians wilde fancy ibid. Take heed of proud and self-conceited New lights ibid. Beware of separating new Lights pag. 132. Beware of New lights that dare not be seen ibid. Refuse such Lights as have fellowship with the works of darknes p 133. They are no new Lights which bring no edification pag. 134. Take good heed of New Lights which follow new interests ibid. CAP. XI Of Stability and firmnesse in the Truth pag. 134 Scepticisme is a sin and stability in the truth a dutie proved from Natures light and Scripture pag. 134. 135 Seven reasons confirmed with Scripture proved pag. 136. 137. Some Errours in their own nature damnable pag. 138. Nine Preservatives against wavering and Helps to stability in the truth pag 138. 139. 140. Pertinacy and levitie both to be shunned pag. 141. The Sectaries word is yea and nay ibid. Seekers should be called Atheists because Nullifidians ibid. CAP. XII Whether a sound heart and an unsound head can consist together vice versa or whether Truth and Holines be not inseparable Companions pag. 142. Every Error is not inconsistent with holynesse yet pro tanto it retards and hinders it ibid. Dangerous errours can no other wayes consist with true Grace noâ—… dangerous sins ibid. What are the roots of Heresies and Errors in the hearts of corrupt men pag. 143. 144. All opinions and practises in the world are reduced to three heads 1 John 2. 16. ibid. There is a Reciprocall influence of the will and understanding and how it is pag. 145 As the Infection of sin is universall so is the work of Gods spirit in the soule pag. 146. Soule and Spirit Reasons and affections compared together ibid. Both Doctrinals and Practicalls make up a perfect Christian pag. 147 To be led in all Truth is a work of the Spirit of Truth ibid. Truth and Grace compared ibid. How Erroneous men are distinguished from the Elect pag 148. A holy Heretick is a Chymaera and a prophane believer is another pag. 149. An ungodly mans knowledge is but a forme of knowledge ibid. No sin in the will without some Error in the understanding pag 150. All professed and mantained Errors are but manifestos of the corrupt principles secretly lurking in the judgements of all unrenewed men pag. 150 151. Many hold fast the Truth because not yet tempted ibid. Eleven practicall conclusions drawn from the former Principles pag. 152 153 154 155 156 157. 158. Every Religion and Faith will not save men pag. 152. How Heresies are damnable pag. 153. 154. Church censures should strike both against Hereticks and profane men pag.
to comfort them 3. As long as we are in this world that promise that wee shall not need any man to teach us is not perfectly fulfilled for we know but in part 1 Cor. 13. 9. 12. we shall ever need a Teacher til we be in heaven and see Christ face to face 4. And thus we must needs understand these Scriptures objected unlesse we will make them to contradict other Scriptures Ier. 3. 15. Rom. 10. 14. 1 Cor. 1. 23. and how can a man understand without a Teacher Acts 8. 31. Object 2. But if we beleeve the Ministery to bee a perpetuall ordinance and if there be a promise that Christ will bee with the Ministery to the end of the world then wee must also beleeve a succession of Ministers since the Apostles dayes and that in the midst of Popery it self Christ had a true Ministery Answer If our beleeving the holy Church universall and that in all ages Christ hath had and shall have a true Church doth not inferre that wee must beleeve the Church either alwayes visible or alwayes pure so our beleeving a perpetuall Ministery doeth not inferre that therefore wee must beleeve either a lineall or visible succession of Ministers or their purity and preservation from error There is nothing of this kinde can bee objected against our beleeving a perpetuall Ministery but it falleth as heavy upon our beleife of the perpetuity of the Church Object 3. The multitude of beleevers are under the new Testament made a royall Priest-hood 1 Pet. 2. 9. And Christ hath made us Kings and Priests unto God Revel 1. 6. Answer First Peter explaineth himself 1 Pet. 2. 5. ye are anholy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ. VVhat these spiritual sacrifices are we may finde in other Scriptures the mortification of the flesh and offering up of our selves to God Rom. 12. 1. Contrition Psal. 51. 17. Prayer and supplications Psal. 141. 2. Heb. 5. 7. Rev. 5. 8. thanksgivings Psal. 50. 14. 23. Heb. 13. 15 almes deeds Phil. 4. 18. Heb. 13. 16. As to these all beleevers are indeed an holy Preist-hood but not as to publick Ministeriall administrations 2. This objection drives at the taking away of Magistracy and civill government aswell as of the Ministery for Christ hath made beleevers Kings aswell as Priests and if Kings then not Subjects 3. The same thing was said to the people of Israel Exod. 19. 6. and ye shall be unto me a kingdome of Priests yet God appointed the sonnes of Aaron onely to be Priests as to the publick administration of holy things 4. The same God who hath made Christians an holy Priesthood hath promised to the Church of the new Testament that he will set a part and take from among them or of them by way of distinction and speciall calling Priests who shall Minister before him in the holy things Isa. 66. 21. Ezek. 44. 15. 16. c. Whom hee calleth Priests not in the Jewish nor Popish sence but for their offering up of the Gentiles to God by the preaching of the Gospel and sanctified by the holy Ghost Rom 15. 16. Or wee may conceave they are called Priests by the Prophets that they might be the better understood speaking in the language of those times even as for the same reason when the Prophets spake of the Church of the new Testament They mention mount Zion Jerusalem sacrifices incense the feast of Tabernacles c. But I must not forget what the Erastian Grallator with so much spite and derision rejecteth viz. that there is not onely a perpetuall Ministery in the Church but that Ministers lawfully called are to be receaved as the Embassadours of Christ and as sent of God If there must be a perpetuall Ministery yet That child of the devill and Enemy of Christ for hee can be no other who is an Enemy to the Ministery of the word and Sacraments ceaseth not to pervert the right wayes of the Lord. He will by no meanes acknowledge any Ministers in the Reformed Churches to be the Embassadours of Christ though the Apostles were It seemes he hates this name the more because Embassadours by the law of Nations are inviolable persons how much more the Embassadours of Christ But let us now see whether the word of God gives not as high a rise and Authority even to the ordinary Ministery of the Gospell as an Embassadour from Christ. When Paul saith Wee are Embassadours from Christ 2 Cor 5. 20. he speaks it not in reference to any thing peculiarly apostolicall or any thing incompetent to ordinary Ministers the contrary is most plain from the Text it self He hath committed unto us the word of Reconciliation Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God Now if Paul was the Embassadour of Christ because he had committed unto him the word of reconciliation then all true Ministers of the Gospell are also the Embassadours of Christ for the same reason See the like Eph 6. 20. For which I am an Embassadour for what Not for working miracles casting out Devills planting Churches in severall Kingdoms or the like but for opening my mouth boldly to make knowne the mistery of the Gospell vers 19. wherein he desires to be helped by the prayers of the Saints By the same reason all faithfull and lawfully called Ministers are the Embassadours of Christ as well as the Apostles Even as under the old Testament the Priests who were ordinary Teachers and called in an ordinary mediat way were the Angels or Messengers of the Lord of Hosts Mal 2. 7. as well as the Prophets 2. Chron 36. 16 So wise men and Scribes are said to be sent of God as well as prophets Math. 23. 34. And the Ministers of the seven Churches in Asia are called Angels Revel 2. 3. and an Interpreter of the word of God is a Messenger Iob 33. 23. Now Christ hath given to the Church Pastors and Teachers as well as Apostles Prophets and Evangelists all these are from Heaven not from men Ephes 4. 11. CHAP. II. Of the Election of Pastours with the Congregations consent THe Question is not whether the power of Ecclesiasticall government or jurisdiction belong to the people or body of the Church for the Tenents of Brownists and Anabaptists concerning popular government we utterly abhorre nor whether the whole collective body of the Church ought to be assembled and their voi es severally asked in Elections for all may consent when none vote in Elections but the representative body of the Church nor whether the consent of the people to the admission of a Pastor is to be sought and wished for it being generally acknowledged by all and denyed by none that it is better to enter with the peoples consent then against it Nor whether liberty ought to be granted to the whole congregation or any member thereof to object against
to plant vacand Churches upon the sute and calling of the Congregation In the fourth place the point is confirmed from sound reason For 1. It is very expedient for the credite and better successe of the Ministery that a Bishop have a good name and testimony even among them that are without as the Apostle teacheth 1 Tim. 3. 7. It is much more necessary that he bee well lyked and approved of them that are within the Church 2. It is a common maxime among the Fathers Schoolmen and Summists Quod ad omnes pertinct ommium consensu siere debet 3. As the free consent of people in the Election is a great obligation and ingagement both to them to Subject themselves in Christian and willing obedience to him whom they have willingly chosen to be over them in the Lord and to the person elected to love them and to offer up himselfe gladly upon the service and sacrifice of their faith So where this obligation or mutuall union of the hearts of Pastor and People is wanting mutuall dueties are not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were by constraint and necessity they in the mean time drawing back from the yoke and hee at the best watching over them not with joy but with grief and sorrow of heart 4. In stead of peace and harmony there shall be contention and contradiction Gerhard tom 6. pag 105. Ministros vocaricum consensu suffragiis Ecclesiae cui praeficiuntur alit mutuam concordiam inter auditores Pastores summe necessariam a movet etiam dissidia ex neglectu hujus ordinis metuenda 5. It breadeth great peace and confidence when one is thus called Whittaker de Ecclesiâ quaest 5. cap 6. defendeth the calling of Luther Zuinglius Oecolampadius c. Upon this ground quia sunt a populis gregibus vocati 6. Experience hath made men to know the comfortable fruits of free Election and the unhappie successe of violent intrusion Constantius the sonne of Constantine did put Orthodox Bishops from their places and substitute Arrians in their roome with the contradiction and reluctation of the Churches The like did Papists in the Palatinat and other places where their Dagon was set up againe So did the authors and urgers of the Interim in Germany So did the Prelats in Scotland England Ireland Upon all which intrusions many unspeakable evils did follow If wee after a second Reformation should now permit violent intrusions this might well be a prologue to much coâ—…fusion and disorder Lastly I argue from the confessions of adversaries themselves we have cited before the confession of Bilson and of the author of the history of Episcopacy and of Salméron I will adde Peresius de traditionibus who undertaketh to confute the Protestant tenent That it belongeth to the people to elect or reject their Ministers Hee argueth from antiquity and yet in that same argumentation he is constrained to speak for us For speaking of the three Bishops which by the ancient Canons might ordain a Bishop he sayeth Verum tamen est quod Episcopi isti qui ad electionem Congregabantur consensum expectabant cleri populiut in concilio carthaginensi quarto refertur qui consensus magis erat testificatio vitae ejus qui erat ordinandus signum quoddam expressivum ejus desiderii quod volebat Paulus quando bonum testimonium populi dicebat expectandum ante ordinationem Et infra Hoc enim modo magis pretiosus esset illis praelatus magisque amabilis ne cogerentur inviti inutiles homines inter dum perniciosos suis sudoribus alere And Answering to the passage of Cyprian lib 2. Epist 5. he sayeth That tho hee hath not read of it yet forte erat mos tempore ejus in Ecclesiis Hispaniarum for they were two Spanish Bishops of whom Cyprian writs in that Epistle ut aliqui ex populo vocem haberent electivam Quod vero dicit populum posse recusare indignos etiam fassi sumus quantum ad Electionem si indignitas ordinandi sit not a populo perniciosa But what sayeth the Canon law it selfe Decr part 1. dest 62. Electio clericorum est petitio plebis He was a Popish Archbishop who condescended that the city of Magdeburg should have jus vocandi câ—…nstituendi Ecclesiae Ministros Neither would the city admit of peace without this condition Thuan hist lib 83. pag 85. I had almost forgot D Feild of the Church lib 5. cap 54. Confessing plainly that each People and Church stand free by Gods law to admitte maintain and obey no man as their Pastor without their lyking and that the peoples election by themselves or their rulers dependeth on the first principles of humane fellowships and Assemblies For which cause tho Bishops by Gods law have power to examine and ordain before any man be placed to take charge of Souls yet bave they no power to impose a Pastor upon any Church against their wills Hee citeth diverse testimonies of antiquity to shew that the ancient Elections were by the Church or the greater part thereof It remaineth to answer some objections And first it is objected That this is a tenent of Anabaptists Independents and Separatists Ans 1. But shall we condemne these truthes which either they or Papists or Arrians doe hold Quid est saith Cyprian quia hoc facit Novatianus ut nos non putemus esse faciendum We may goe one myle with the Scriptures though we goe not two myles with the Independents or three myles with the Anabaptists or Separatists 2. Neither in this same point of Elections doe we homologat with them who give to the collective body of the Church women and children under age onely excepted the power of decisive vote and suffrage in Elections we give the vote onely to the Eldership or Church representative so that they carrie along with them the consent of the Major or better part of the Congregation Gamachaeus in primam secundae quaest 15 tells us out of Thomas this difference betwixt consent and election that though every choosing bea consenting yetevery consenting is not a choosing The liberty of consent is one thing counsell or deliberation another thing The power of a decisive voice in court or judicatory a third thing I speak of a constituted Church for where there is not yet an Eldership there can be no such distinction yet however bee there an Eldership or bee there none the Churches consent must be had The first of these we ascribe to the whole Church without whose knowledge and consent Ministers may not be intruded The second to the ablest and wisest men of the Congregation especially to Magistrates with whose especiall advice privity and deliberation the mater ought to be managed The third which is the formall and consistoriall determination of the case of election consisteth in the votes of the Eldership Their way is much different from this who would have the matter prepared by the conference and
deliberation of the Eldership as wee use to doe in Committees but determined and decided by the votes of the whole Congregation 3. Let them speak for us who have particularly written against the Separatists and Independents Laget in his defence of Church-government part 1. cap 1 In the stating of the question about popular government declareth that the question is not whether in maters of greater importance and more publick concernment as admissions excommunications and absolutions of members elections and depositions of officers the case ought to bee made known unto and determined with the free consent of the people for all this he willingly granteth But whether every cause to be determined ought to be brought to the multitude or body of the Congregation and they to give their voices therein together with the officers of the Church Mr. Herle the reverend and learned prolocutor of the Assembly of divines at Westminster in his treatise intituled The independency on Scriptures of the independency of the Churches pag 3. While he stateth the question saith We acknowledge that the Pastors and other officers were ancientlie and it is to be wished they still were chosen at least consented to by the members of each respective Congregation But that they are to bee ordained dâ—…posed or excommunicated by the Presbyterie c. Moreover they of the Separation and if not all yet sure some Independents place the whole essentiality of a calling in Election accompting ordination to be no more but the solemnization of the calling We say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the missio potestativa or the power and commission given to a man by which hee is made of no Minister to be a Minister is not from the Churches electing him but from the lawfull ordaining him And that Election doth but designe such a person to the Ministery of such a Church For as Gamachaeus sayeth in tertiam partem Thomae do Sacr ordin cap 7. the people cannot give spirituall authority which themselves have not Et quamvis fateamur saith hee Laicos saepissime vocatos ad electionem Ministrorum Ecclesiae tamen longe est aliud loqui de ordinatione quam de electione c. Object 2 This liberty granted to Congregations prejudgeth the right of Patrons Ans 1 If it were so yet the argument is not pungent in divinity for why should not humane right give place to divine right Nec Episcopale nec patronatus jus Ecclesiasticis Canonibus introductum praejudicare potest potestati jure divino toti Ecclesiae in Ministrorum Electione competenti saith Gerhard Tom 6. Sect 114. The states of Zeeland did abolish patronages and give to each Congregation the free Election of their own Minister which I take to be one cause why Religion flourisheth better there then in any other of the united provinces Object 3. The Churches liberty of consenting or not consenting asserted by the arguments above mentioned must ever be understood to be rationall so that the Church may not disassent without objecting somewhat against the doctrine or life of the person presented Answ 1. The author of the historie of Epistopacy part 6. pag 362. 364. tells us out of the book of Ordination that the people are free to except against these that are to be ordained and are required if they know any crime for which they ought not to be receaved unto the Ministery to declare the same He saith further that Presbyters are elected by the Patrons for and in the name of the rest of the people pag 365. So Peresius de tradit part 3. pag 200. confesseth that people should be required to object what they can against the fitnesse of the man to be ordained Now then if this be all that people may object it is no more then Prelats yea Papists have yeelded Answ. 2. This objection cannot strike against the election of a Pastor by the judgement and votes of the particular Eldership of that Church where he is to serve For it is evident by the Scriptures testimonies and reasons above specified not onely that the Church hath liberty of disassenting upon grounds and causes objected but that the Eldership hath power and liberty positive to elect by voyces their Ministers Now men vote in Elderships as in all courts and consistories freely according to the judgement of their conscience and are not called to an accompt for a reason of their votes 3. As the vote of the Eldership is a free vote so is the Congregations consent a free consent and the objection holdeth no more against the latter then against the former for they are both joyntly required by the Church of Scotland as appeareth by the citations foresaid 4. Any man though not a member of the Congregation hath place to object against the admission of him that is presented if hee know such an impediment as may make him uncapable either at all of the Ministery or the Ministery of that Church to which he is presented So that unlesse the Congregation have somewhat more then liberty of objecting they shall have no priviledge or liberty but that which is common to strangers as well as to them In this fourth answer I am confirmed by Blondellus a man intrusted and set apart by the nationall Synod of the reformed Churches of France for writing and handliâ—…g of controversies In his Apologiâ prosententia Hieromini pag 383. Replying to Bellarmine who would enervate Cyprians testimonies for the peoples right to choose their Ministers by this evasion which now I speak to saith Nec puâ—…idum in gravi Scriptore commentum ferendum populum habere potestatem eligendi suffragium ferendi quia potest dicere siquid noverit boni vâ—…l mali de ordinando sic testimonio suo efficere ut non eligatur quasi vero is eligendi suffragium ferendi potestate praeditus eaque usus dici debeat qui id tantum prestat quod omni electionis suffragii jure absolute carens praestare quandocunque libet potest autoris quisquam adeo duri reperiatur ut infidelium pessimos quicquid boni vel mali de ordinando noverint dicere sic testimonio suo ut noÌ„ eligatur efficere posse negare audeat habeâ—…unt scilicet ex adversarii hypothesi aequo cum sidelibus jure eligendi suffragium ferendi potestatem 5. Though nothing be objected against the mans doctrine or life yet if the people desire another better or as well qualifyed by whom they finde themselves more edified then by the other that is a reason sufficient iâ—…a reason must bee given at all and it is allowed by Danaeus in 1. Tim 5. 22. and by the first book of discipline in the fourth head 6. It being condescended upon in the Parliament of Scotland that his Majestie with consent and advice of the Estates should nominate the officers of Estate The Estates of Parliament were pressed to give a reason of their disassenting from his Majesties nomination but they refused And I am
usurpations the liberty of Elections both by Clergie and people Their reasons are these among others Cum Episcopus Ecclesiae sponsus sit matrimonium quoddam spirituale inter ipsum Ecclesiam contrahatur necessario consensus Ecclesiae inâ—…ervenire debet And after Cum Episcopus solemniter a collegio eligitur confirmaturque servatá programmaâ—…um inquisitionum forma eò certe ma or est populi de eo existimatio magisque eum venerantur observant diligunt populares quam siipsis invitis obtrudatur Ideoque doctrina ejus lâ—…nge sructuosior est ad aedificandum multo efficacior Hinc tametsi Petrus Christi vicarius esset caput Ecclesiae tamen mortuo Iuda qui unus ApostoloruÌ„ erat caeteri omnes pariter eligerunt sors cecidit super Matthiam ut in actis Apostolorum legitur Lucius Pontifex Romanus vir sanctus Martyr qui Ecclesiae Romanae praesuit anno 154. ita decrevit Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione nisi eorum electione canonca Presbyter eligatur c. The same thing doth Duarenus de Sacr Eccles Minist lib 5. cap 1. Confirme not onâ—…y from the ancient Canons but from the Election of Matthias Act 1. and that of the Deacons Act 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed concerning Ordination c. The negative part is there mentioned also in the Queries touching the ordination of Ministers written in opposition to the learned and much approved book intituled Ius divinum regiminis Ecclesiastici the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling which may be exercised by none but such as are thereunto called solemnly set a part and ordained This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians See P. Martyr loc com class 4. cap. 1. Aretius probl theol loc 63. The professors of Leyden Synops pur theol disp 42. Walâ—…us in loc com tom 1. pag 472. 473. Festus Hommius Specim controv Belgic artic 31. of the Lutherans Gerhard in loc com tom 6. cap 3. lib 1. Balduin de institutione ministrorum cap 8. lib 4. de cas consc cap 6. Brochmand synt theol artic de minister Eccles. cap 2. quaest 3. Stegmannus in sphotinianismo disp 53. The Sociniane tenent against the necessity of Ordination see in Socin tract de Eccles Nicol and tract de Eccles. missione ministi Yet the Socinans acknowledge it is fit for order and decency to retaine Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge this much I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie Next I shall bring the positive arguments and lastly Answer the contrary objections The particulars to be premised are these First the question is not whether Ordination be the only thing essentiall or necessary to the right calling of a Minister I have before pleaded for the necessity of the Churches consent I now plead for the necessity of ordination That ought to be no impediment to this nor this to that 2. Neither is the question whether imposition of hands be essentiall and necessary to the calling of a Minister Imposition of hands is a rite used in Ordination after the example of the primitive Churches of which more anone but the substance essence and formall Act of Ordination is another thing Therefore not onely the Lutheran divines but Calvin in 1 Tim 4. 14. Iunius animad in Bellar contr 5. lib. 1. cap 3. Bucanâ—…s loc com loc 42. Gersomus Bucerus and others distinguish between the act of Ordination and the rite used in that act M. Antonius de dominis lib 2. de repub Eccles cap 3. § 24. cap 4. § 13. 19. lib 3. cap 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands and the essentiall act of Ordination which he rightly calls missio potestativa a sending of one with power and authority VVhich agreeth well with Matth. 10. 1. Mark 3. 13 14 15. where we have first the election of the Apostles to their office He calleth unto him whom he would and they came uuto him Matthew sayeth he called unto him his twelve Disciples Luke 9. 1. He called his twelve Disciples together Here was an antecedaneous election or designation of the persons Thereafter followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark and hee ordained or made twelve that they should be with him and that bee might send them forth to preach and to have power to heal c. Luke addeth after the calling together of the twelve that he gave them power and authoritie over all devils and to cure diseases and he sent them to preach c. VVhich sets forth the true nature and essence of Ordination that it consists in a sending forth of chosen persons with power and authority And this potestative missioun of the twelve is applyed not onely to power over devils and diseases which was extraordinary and apostolicall but to power of preaching which belongeth to the ordinary Pastor to call charge Pastors and Teachers are Messengers Iob 33. 23. and God hath committed unto them the word of reconciliation 2. Cor 5. 19. 3. Neither is the question what may be done in extraordinary cases when Ordination cannot be had or where there are none who have power to ordaine VVee read that Aedesius and Frumentius being but privat men became Preachers of the Gospell and converted a great nation of the Indians Likewise that when the Iberians were converted by a captive woman their King and Queen became Teachers of the Gospell to the people There may be an extraordinary calling from God where Religion is not yet planted nor Churches yet constituted It is altogether another case in a constituted reformed or reforming Church I adde with Peter Martyr that even those persons who set about the work of the Ministery extraordinarly or among Infidels if they can come at any who may ordain them in the usuall and right way they ought not to neglect the seeking of Ordination 4. Nor is the question of teaching exhorting admonishing reproving comforting one another or praying for or with one another in the way of a private Christian fellowship and and brotherly love For this belongs to the generall calling of Christians as they are Christians observing therein the rules of the word and there is no need nor use of Ordination in all this But the question is of the particular
Shortly I take the word Extraordinary here not for that which ceased with the first age of the Christian Church but for that which is not neither needeth to be ordinary And so much of their work As for the vocation of Prophets and Evangelists 1. I cannot passe without an animadversion a passage in Mr. Hookers Ecclesiasticall policie lib 5 sect 78. where he will not have the Prophets mentioned 1 Cor. 12 28. to be reckoned with those whom he calleth after the then common idiome the Clergy because no mans gifts or qualities can make him a Minister of holy things unlesse Ordination do give him power and we no where finde Prophets to have been made by Ordination If we shall take the word Prophets so largely as to comprehend all who have any gift of Prophesie and so Prophetesses also I shall not contend against that which he saith but if we shall understand that the Apostle in that place doth enumerat not only diversities of Gifts but diversities of Administrations which God hath appointed in the Church and this may easily appeare by comparing v. 28. with v. 4. 5. and so take prophesie for an Administration or Service in the Church al 's well as a Gift surely it was not without a Mission or Vocation thereunto For as they were extraordinary Ministers so they had an extraordinary Mission or Ordination al 's well as the Apostles Luke 11. 49. Christ saith I will send them Prophets and Apostles and 1 Cor 12 28. God hath set or appointed Prophets in the Church Yea as their work was partly ordinary and common to Pastors and Teachers so a Prophet was examined and allowed by an Assembly of Prophets as well as an Elder by an Assembly of Elders which I gather from 1 Cor 14 32. And the Spirits of the Prophets are subject to the Prophets Touching the Vocation of an Evangelist the Author of the Queries concerning Ordination quest 19. to elude our argument for the standing ordinance of Christ for Ordination of Ministers drawne from 1 Tim. 4. 14. answereth among other things that Timothy being an Evangelist and Evangelists being by common consent extraordinary by Calling he had no need to passe through the common doore of Ordination The extraordinarinesse of Evangelists is not so much without controversie as he would bear his reader in hand as may appear by what I have but now said Neither can he prove that at that time when the Presbytery laid hands on Timothy he was even then an Evangelist or more then a Presbyter However this I will say that as the work so also the Vocation of Evangelists was partly extraordinary and partly ordinary and as there may be still occasion for some of their extraordinary work so there ought to be a speciall Mission and Vocation thereunto not only inwardly from the Spirit of Gods stirring up unto and enâ—…bling for the work but outwardly also and orderly in the Church The 70 Disciples were ordained by Christ himself Luke 10. 1. The Lord appointed other seventy also and sent them two and two An Angell of the Lord spake unto Philip and called him from one place to another Acts 8. 26. The Apostle Paul sent Epaphroditus and resolved to send Timothie to the Church of the Philippians Phil 2. 25. 28. These are examples of extraordinary Mission such I mean as ceased with that age none being now immediatly sent by Christ or his Apostles But there are other examples of a Mission or Calling to somewhat of the proper work of Evangelists which are not to be restricted to that age only for they who were Agents and did travell and negotiat in the great and speciall affaires of the Church had a speciall delegation and orderly call thereunto So I understand that of the Messengers of the Churches 2 Cor 8. 23. And Epaphroditus being sent from the Church of Philippians to Paul is called there Apostle or Messenger Phil 2. 25. So Iudas and Silas who went out for the setlement of the distracted Churches had a speciall commission and delegation thereunto from the Synod of the Apostles and Elders 'T is therefore most agreeable to the Primitive pattern that where Synods or at least Classes may be had and are not by persecution scattered or hindred to meet such as undertake either to goe preach the Gospel to Infidels Papists Turks or the like or go about any negotiation abroad in any common bussines of the Church ought to be approved and authorized by a nationall Synod or when that cannot be had if there be withal great danger in the delay by a provinciall Synod or at least where this cannot he had by a Classis CHAP. VIII That the primitive Apostolicall pattern holdeth forth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands THis I gather from 1. Tim 4. 14. neglect not the gift that is in thee which was given thee by prophesie with the laying on of the hands of the Presbyterie I have already evinced from this Text the necessity of Ordination Let us now see whether it doth not also shew us the right hands unto which Christ hath committed this power It is a Text most miserably darkened and obscured by controversall Glosses put upon it by Popish and Prelaticall writers Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to bee a company of Bishops who were both Elders and more then Elders as they hold This Interpretation had so little probability of reason to strengthen it that it was abandoned by some of the ablest friends of Episcopacy Camero praelect in Mat 18. 17. Dr. Forbesse Irenic lib. 2. cap 11. pag 161. And why should wee understand by Presbyterie a company of Bishops when it is yeelded even by writers of that side that in these Cities where the Apostles planted the Gospel there was Collegium Presbyterorum a Colledge or company of Presbyters So Mr. Thorndike of the government of Churches cap. 3. The author of the History of Episcopacy part 2. pag 28. c. Both of them in this following Hooker It was also acknowledged by them that this Colledge of Presbyters did together with the Apostles lay on hands in Ordination thereby contributing their blessing and assisting with their prayers Whence as was alledged came the custome of the Presbyters their laying on of hands in the Ordination together with the Bishop conc Carthag 4. can 3. so that even themselves say as much as may make us understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text Concessus Presbyterorum as Camero cals it The footsteps of Ordination by Presbyteries might be seen not onely in that Canon of Carthage but in the Canon law it self which appointeth the same thing Dist 23. cap 8. Both Ambrose in Ephes 4. and Augustine in quaest ex utroque Test 4. 101. bear witnesse that Presbyters did ordaine in Egypt when a Bishop was not present Dr. Forbesse Irenie lib 2. pag. 177. citeth
to bee extended to every error which may be confuted by Scripture although happily such an error be too tenaciously maintained Nor yet is it to be so farre restricted as that no error shall be accounted Hereticall but that which is destructive to some fundamentall Article of the Christian faith if by a fundamentall Article you understand such a truth without the knowledge and faith whereof 't is impossible to get salvation When Peter Martyr defines Heresie he makes no mention of a fundamentall error but of an error contrarie to the Scriptures loc com class 2. cap 4. § 50. So Calvin Instit lib 4. cap 2. § 5. understands all such to be Heretiks as make a breach in the Church by false Doctrines Walaeus tom 1. pag 57. saith Hereticall Churches do either erre in the foundation or onlie in some other things built upon the foundation When Peter speaks of such Heresies as take away the very foundation Iesus Christ he thinks it too little to call them simple Heresies but he cals these damnable Heresies But if you understand by fundamentall truths all the chief and substantiall principles I do not mean onely the first Rudiments or A B C of a Catechisme which we first of all put to new beginners but I mean all such truths as are commonly put in the confessions of faith and in the more full and large Catechismes of the reformed Churches or all such truths as all and every one who live in a true Christian reformed Church are commanded and required to learn and know as they exspect in the ordinary dispensation of God to be saved in this sense I may yeeld that Heresie is alwayes contrary to some fundamentall truth 'T is one thing to dispute of the absolute soveraigne power of God and what are the truths without the beleif whereof 't is absolutly and altogether impossible that one can be saved Which question I doubt is hardly determinable by Scripture nor do I know what edification there is in the canvassing of it sure I am 't is a question much abused 'T is another thing to dispute what are these truths which in a Church where the Gospell is truely preached all and every one come to years of knowledge and discretion and having means and occasions to learne are bound to know and according to the revealed will and ordinary dispensation of God must learne as they desire or exspect to have a true fellowship with Christ in the Sacrament of the Lords supper or to bee accepted of God and saved eternally 2. We must not think that no man is a Heretick but he who is consistorially or judicially admonished and thereafter continueth pertinaciously in his error For where 't is said Tit 3. 10 A man that is an Heretick after the first and second admonition reject 'T is intimated that he is an Heretick before such admonition Positively I concieve that these six things doe concurre to make a Heresie 1. T is an error held by some Minister or member of a Church I mean either a true Church or an assembly pretending and professing to be a true Church For both Peter and Paul where they foretell that Heresies were to come 2 Pet 2. 1. 1 Cor 11. 19. they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i.e. among you Christians So Act 20. 30. also of your owne selves shall men arise speaking perverse things Therefore the Scripture gives noâ—… the name of Heretiâ—…ks to these who are altogether without the visible Church but it calleth such by the names of Heathens or unbelâ—…evers or they that are without or the like 2. T is an error volunntarlie and freely chosen both in the first invention and broaching of it which is proper to the Heresiarchs and in the maintaining of it or adhering to it whicâ—… is common to all Hereticks This I collect from the very name which the Scripture gives to it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I choose Therefore we give not the name of Hereticks to such Christians as are compelled in time of persecution to profess such or such an error which peradventure were a formal Heresie if voluntarly and without compulsion professed They ought indeed to die and to indure the greatest torments before they professe what they know to be an error but this their sin is not properly called Heresie for an Heretick doth freely and voluntarily hold that which is his error And in this respect and consideration Tertullian thinks that an Heretick is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself Tit 3. 10. because he hath of himself choosed that which doth condemne him The Apostle there hath commanded to reject an Heretick If I reject him might one say then I loose him I destroy his soule Nay saith the Apostle his perdition is of himself for he hath chosen his own wayes and his soul delighteth in his abominations This interpretation is much surer and safer then to say that a Heretick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-condemned because he goes against his own light and against the principles received and acknowledged by himself Which sense is accompanied with many dangerous consequences 3. 'T is such a choosing of error as is accompanied with a rejecting of Truth A Hereticke puts light for darknesse and darknes â—…or light good foâ—… evill and evill for good he chooseth eâ—…ror as truth and refâ—…seth truth as error they that give heed to seducing â—…pirits and doctrines of Devils do also depart from the faith 1 Tim. 4. 1. resist the 〈◊〉 2 Tim 3. 8 and turne away their ears from the truth 2 Tim 4. 4. their course hath a teâ—…minus a quo al 's well as ad quem 4 'T is an error professed and maintained and which â—…y that means becomes a scandal and snare to others For although there may be Heresie aâ—…s well as other kinds of sinâ—…urking and hid in the thoughts yet that belongs to Gods judgement only not to mans The Heresies which are spoken of 1 Cor 11. â—…9 are certainly known and apparently discriminative even among men And Hereticâ—…s are scandalous persons to be avoided and rejected Rom 16. 17. Tit 3. 10. which could not be except their errors were known 5. 'T is an error contradictory to some chiefe and substantialâ—… truth grounded upon or be necessary consequence drawne from the holy Scripture There was never yet any Heretick in the Christian world who contradicted that whiâ—…h is literally and syllabically in Scripture The most damnable Hereticke will offer to subscribe to the Scripture in stead of a Confession of Faith who yet will not subscribe to all truths which necessarily follow from the words of Scripture But I call not every error Heresie which is contrary to any consequentiall truth grounded upon Scripture As the Scrâ—…pture reckons not all who sin to be workers of iniquitie so it reckons not all who erre to be Hereticks Although there is not any either sin or
farre as the Locri yet no man might move for a new law in Athens unlesse the motion were offered and submitted to the Senat who were to judge whether the old or the new were better Seventhly beware of separating new Lights to separat from or gather Churches out of the true reformed or reforming Churches hath not the least warrant from the word of God When we see this or that amisse in a Church wee are bidden exhort one another and provoke one another to good but not to separate Heb. 10. 24 25. Zuinglius conferred amicably with the Anabaptists in Zurik as with dissenting brethren and no course was taken to suppresse or restraine them by the secular power till they grew to gather Churches out of the true reformed Churches but when it came to that they could not be suffered or forborn it was thought necessary to restrain them Eightly beware of those new Lights which dare not be seen and are kept up in corners Truth seeks no corners light doth not shun light a candle is not lighted to be put under a bushel but on a candlestick Matth 5. 15. 1 Ioh 3. 20 21. Every one that doeth evil hateth the light neither commeth to the light lest his deeds should be reproved but he that doth truth commeth to the light Prov. 4. 19. The way of the wicked is as darknesse they know not at what they stumble I adde to make up the Antithesis to vers 18. their way is darkened more and more untill the dark night I have heard when the Arminians were pâ—…tto it in the Synod of Dort to declare their judgement and sense which they would hold at they declined it and Episcopius answered in the name of the rest Dies diem docet And is it not so with the Sectaries of this time from whom you cannot draw a clear modell of what they hold Ninthly refuse such new Lights as have fellowship with the unfruitfull workâ—… of darknesse Eph 5. 11. 'T is a deceitfull new Light which makes men forbear to reprove speak or petition against those evills in a state which their consciences know to be sinfull and to wink at such things as publikly dishonour God in a nation upon hopes that themselves shall be winked at and tollerated But what communion hath light with darknesse 2 Cor. 6. 14. There are some who pretend to new Light and to tendernesse of conscience who yet are content to combine and associat themselves with those of another and different way which themselves condemn as a sinfull way in that common cause of theirs for crying up their great Diana liberty of conscience and for opposing the Church government by Presbyteries and Synods How they who would not assist the Presbyterians for the purging of their Congregations and keep off all scandalous persons from the Sacrament and yet do assist and strengthen Separatists Anabaptists Antinomians Socinians Erastians Sâ—…ekers in seeking after tolleration how I say they will answer this to God and their own consciences let them look to it Again many of the pretended new Lights have communion with darknesse in another respect because they are borrowed from Heresies buried in darknesse How many new Lights are now brought from the Arrians Manichees Novatians Donatists the contemplative Monkes and Friars the Photinians Socinians Arminians c. These are no more new Lights then a beggars cloak is a new garment being newly made up out of many old riven and rotten cloâ—…ts sowed together Tenthly away with those new Lights which let men see nothing better which bring no edification those Baeotiâ—… aenigmata those none sense and naughty high notions in which some frothie spirits evanish Let all things bee done unto edifying 1 Cor 14. 26. There are vaine bablings and science falsly so called which hath made men erre from the faith 1 Tim 6. 20 21. Lastly take good heed of those new Lights which follow new interests Such was that of Ieroboam 1 Kings 12. 26. to the end and that of Balaam Num 22. 15 16 17 18 19 20. There are some who suppose that gaine is godlinesse saith the Apostle 1 Tim 6. 5. and so there are some who suppose new interests to be new Lights CHAP. XI Of Stability and firmnesse in the truth IT is good Divinity to maintaine that Skepticisme fluctuation and wavering concerning those things which God hath revealed to be beleeved or done by us is a sinne and to bee firme â—…xed and established in the truth to hold fast the profession thereof to stand fast in the faith is a duty commanded I shal first prove it to be so then give reasons for it and thirdly some helps to this duty and preservatives against this sinne For proof of the thing somewhat might bee said from the very light of nature for hâ—…th a nation changed their Gods â—…er 2. 11. Religion hath the very name of it a Religando so farre it is a Relaxando The heathen Greeks cald a â—…ubricus and inconstant man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They said also that he who erres or miscarries in his Religion doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink out of a bored or foraminous cup. How firme and constant have heathen Philosophers been in maintaining their opinions they could not onely displease their friends amicus Plato c. but suffer the heaviest things for their opinions And shall not we much more hold fast the profession of the true faith Zonaras Annall tom 3. In the raign of Michael the Emperour the son of Theophilus tels us that when the sister of the Prince of Bulgaria became a Christian and the Prince also by her means converted the â—…ulgarians conspired against him for this change of Religion This diabolicall stedfastnesse of theirs provoked him to a true Christian stedfastnesse till by Gods assistance and blessing they were made to turne to him but he turned not again to them The Athenians impeached Socrates upon his life for going about to innovat and change their Religion But to set aside natures light there is not any of the primitive Churches to which the Apostles wrote Epistles but they were expressely warned either positively to stand fast in the faith to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with diverse and strange Doctrines Now it must needs be not only a truth but a most speciall and necessary truth which the Apostles thought fit thus to presse upon the Churches in all their Epistles writen to them See Rom 16. 17 18. 1 Cor 16. 13 2 Cor. 11 3 4. Gal 1 6 8. Eph 4. 14. Phil. 3. 2. 18. Col 2. 6. 7 8. 2 Thess. 2. 2. 3. Hebr. 10. 23 and 13. 9. Iames 5. 19 20. 2 Pet. 2. 1 2 3. and 3. 16 17 18. 1 Ioh. 4. 1. Iude ep vers 3. 4. All these Texts are full and plain as to this point which I speak to and in that respect most worthie of our frequent thoughts and
for it then any of us now are or if hee had been in Calvins stead I make no question he had done in this businesse as Calvin did So that we ought to impute it rather to their times and places in which they lived then to the difference of their Spirits that Luthers zeal was wholly spent upon the doctrine of Free grace Calvins zeal did also extendit self to Discipline about which Luther was unwilling to make any busines at all But for further satisfaction to truly tender consciences and that they may not fear we are leading them back again to Egypt I desire that these particular differences between the Prelaticall Conformity and the Presbyteriall uniformity according to the Covenant may be well observed First they did after the Heathenish and Popish maner affectat ceremonies and a Pompous externall splendor and spectability and made the Kingdome of God come with observation We desire to retain only the ancient Apostolicall simplicity and singlenesse and we conceive the fewer ceremonies the better knowing that the minds of people are thereby inveagled and distracted from the spirituall and inward duties 2. Much of the Prelaticall Conformity consisted in such things as were in themselves in their own nature unlawful and contrary to the word Shew us the like in any part of our uniformity then let that thing never more be heard of Uniformity in any thing which is unlawfull is a great aggravation of the sin 3 They conformed to the Papists we to the example of the best reformed Churches which differeth al 's much frâ—…m their way as she that is dressed like other honest women distereth from her that is dressed like a whore 4. The Prelatical conformity was for the most part made up of sacred ceremonies which had been grossely and notoriously abused either to Idolatry or Superstition and therefore being things of no necessary use ought not to have been continued but abolished as the brazen serpent was by Hezekiah But in our uniformity now excepted against I know no such thing and I am confident no man can give instance of any such thing in it as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use and hath been notoriously abused to idolatry or superstition if any such thing can be found I shall confesse it ought not to be continued 5. They imposed upon others and practised themselves ceremonies acknowledged by themselves to be in their own nature meerly indifferent but looked upon by many thousands of godly people as unlawfull and contrary to the word to the great scandall and offence of their brethren Our principle is that things indifferent ought not to be practised with the scandall and offence of the godly 6. Their way was destructive to true Christian Liberty both of Conscience and practise compelling the practise and conscience it self by the meer will and authority of the Law-makers Obedite praepositis was the great argument with them to satisfie consciences Sic volo sic jubeo sit pro ratione voluntas We say that no Canons nor constitutions of the Church can bind the conscience nisi per propter verbum Dei i.e. except in so far as they are grounded upon and warrantable by the word of God at least by consequence and by the Generall rules thereof And that Canons concerning things indifferent bind not extra casum scandali contemptus i e. when they may be omitted without giving scandall or shewing any contempt of the Ecclesiasticall authority 7. The Prelaticall ordinances were after the commandements and Doctrines of men as the Apostle speaks Col 2 22. compare Mat 15. 9. But in vain do they worship me teaching for doctrines the commandements of men Where doctrines may fitly expresse the nature of significant mysterious ceremonies such as was the Pharisaicall washing of hands cups tables c. to teach and signifie holines all sacred significant ceremonies of mans devysing we condemne as an addition to the word of God which is forbidden no lesse then a diminution from it Let many of those who object against our uniformity examine whether their own way hath not somewhat in it which is a sacred significant ceremony of humane invention and without the word for instance the anointing of the sick in these dayes when the miracle is ceased the Church Covenant c. For our part except it be a circumstance such as belongeth to the decency and order which ought to appear in all humane societies and actions whether civill or sacred we hold that the Church hath not power to determine or enjoyne any thing belonging to Religion And even of these circumstances we say that although they be so numerous and so various that all circumstances belonging to all times and places could not be particularly determined in Scripture yet the Church ought to order them so and hath no power to order them otherwise then as may best agree with the generall rules of the Word Now setting aside the circumstantials there is not any substantiall part of the uniformity according to the Covenant which is not either expresly grounded upon the word of God or by necessary consequence drawn from it and so no commandement of men but of God Other differences I might adde but these may abundantly suffice to shew that the Prelaticall conformity and the Presbyterian uniformity are no lesse contrary one to another then darknes and light black and white bitter and sweet bad and good And now having thus cleared the true nature and notion of Uniformity that it s altogether another thing from that which its opposers apprehend it to be the work of arguing for it may be the shorter and easier M â— Dell in his discourse against uniformity argueth against it both from nature and from Scripture I confesse if one will transire de genere in genus as he doth its easie to find a disconformity between one thing and another either in the works of Creation or in the things recorded in Scripture But if one will look after uniformity in uno eodem genere in one and the same kind of things which is the uniformity we plead for then both nature Scripture giveth us presidents not against uniformity but for it It is a maxime in naturall Philosophy that motus Coeliest semper uniformis velocitate the Heavens do not move sometime more slowly sometime more swiftly but ever uniformly God himself tels us of the sweet influences of Pleiades of the bands of Orion of the bringing foorth of Mazaroth in his season and of the other ordinances of Heaven which all the power on earth cannot alter nor put out of course Iob 38 31 32 33. of the sea which is shut up within the decreed place within the doors and barres which it cannot passe vers 10 11. And generally all the great works which God doeth there discourse of each of them in its own kinde is uniforme to it self So likewise
and this of the Covenant not so it will strengthen the calumnies cast upon the Parliament by the Malignant party that they have had no intention to setle Religion according to the Covenant but that they entred into the Covenant for bringing in the Scots to their assistance and for gaining the good opinion of the reformed Churches 10. It will also be a dangerous president to separat between the legislative power and the corrective or punitive power For if after the ordinance of Parliament injoyning and ordaining that the Covenant be taken universally throughout the whole Kingdome there be no sanction nor penalty upon these who shall refuse it let wise men judge whether this may not expose the authority of Parliament to contempt 11 I shal conclud with this Syllogisme That which is not only sinful in it self but a great dishonour to God a great scandall to the Church with all a disobedience to the lawfull Ordinance of authority may and ought to be punished by this Christian and reforming Parliament But their offence which still refuse to take the Covenant is not only sinfull in it self but a great dishonour to God a great scandall to the Church and with all a disobedience to the lawful Ordinance of Authority Therefore the offence of these who still refuse to take the Covenant may and ought to be punished by this Christian and reforming Parliament Objections answered 1. Object The Covenant ought not to be compulsory but free Good things grow evill when mens consciences are thereunto forced Answ. 1. An Ordinance injoyning the taking of it under a certain penalty were no other compulsion then was used by King Iosiah and others yea by this present Parliament upon their own Members and upon Ministers to be ordained as is evident by the passages above expressed The Parliament hath also by their Ordinance dated the 23. of August 1645. imposed the Directory of Worship under certain mulcts and penalties to be inflicted upon such as do not observe it or preach or write against it 2. T is no tyranny overmens consciences to punish a great and scandalous sin such as the refusing and opposing of the Covenant or a divyding from it althogh the offender in his conscience believe it to be no sin yea peradventur believe it to be a duety Otherwise it had been tyranny over the Conscience to punish those who killed the Apostles because they thought they were doing God good service Ioh 16 2. Thirdly if they who make this Objection be so tender of mens consciences why would they keep up an Army when there is no Enemy and continue taxes and burthens upon the exhausted Counties which are altogether against the consciences of the generality of people in the Kingdome If in these things they will have the conscience of any to be forced and in the Covenant the consciences of some left at liberty this is not fair and equall and it will be generally apprehended that such men study their own interest more then the Publick 2. Object The Covenant was occasionall and temporary being made upon the occasion of the prevalency and growing power of the Enemy as is mentioned in the narrative which fundation being taken away the superstructure cannot stand Answ. 1. Ex malis moribus bonae nascuntur Leges Shall wee therefore be no longer bound to obey and maintaine good lawes because the evils which gave occasion to their making have ceased 2. The Covenant doth in expresse words oblige us constantly and all the dayes of our lives to pursue the ends therein expressed So that to hold it but a Temporary obligation is a breach of Covenant 3. There is not any one of the ends of the Covenant which is yet fully attained The very Directory of Worship is not observed in most places of the Kingdome Neither is the abolitione of Prelacy and of the Book of common prayer yet established by Act of Parliament 4. If we had attained the ends of the Covenant which we have not yet non minor est virtus quam quaerere parta tueri and the recidivation may prove worse then the first disease 3. Object Some things in the Covenant are disputable for instance good and learned men differ in their opinions about Prelacy Answ 1. The oath of Supremacy was much more disputable and great disputs there were among good and learned men about it yet it hath been imposed upon all Members of Parliament 2. If the very materials of the Covenant be stuck at whether they be good in themselves there is the greater danger to leave all men to abound in their own sense concerning things of the highest consequence 4. Object The Army which hath served us so faithfully and regained our Liberties shall by this Ordinance loose their own greatest Liberty which is the Liberty of their consciences Answ 1. In the Ordinance and Instructions of Parliament dated the 2 Feb 1643. It was ordained that the Covenant should be speedily sent to my Lord Generall and the Lord Admirall and all other Commanders in Cheiff Governours of Towns c. to the end it may be taken by all Officers and Souldiers under their command I hope the Parliament did not here take from their Army the Liberty of their consciences 2. The Army must either take Lawes from the Parliament or give Laws to the Parliament If they will as the Parliaments servants submit themselves to the Ordinances of the Parliament which hath ever been professed they would doe then the objection is taken away But if they will be the Parliaments Masters or fellows and Independent upon the Parliament it self and at libertie to reject as they list so good or wholesome an Ordinance aâ—… the taking of the Covenant then God have mercy upon us if the Parliament doe not preserve their owne rights and priviledges with which the Kingdome hath entrusted them 3. If an Ordinance imposing the taking of the Covenant under a considerable penaltie be to the Army scandalum acceptum The not passing of such an Ordinance will be scandalum datum to the city of London and to many thousands of the godly and well affected of the Kingdome both Ministers and People who have faithfully adhered to and served the Parliament and will still hazard their lives and foâ—…tunes in pursuance of the ends of the Covenant yea a horrible scandall to the reformed Churches abroad whose hearts were once comforted and raised up to expect better things 4. God forbid there be any such in the houses of Parliament as would admit of deformation instead of Reformation and all maner of confusion in place of government Would not this be the ready way to banish all Religion and open a door for all sorts of Schisme and Haeresie And shal this be the fruits of the Labours blood and expences of the three Kingdomes in place of Reformation and Uniformity to admit of such a Liberty and horrible confusion Let it not be told in Gath nor published in Askelon least