temporary but morall and so perpetuall All the Disciples of Christ now need the same means as the Christians during the Age of the Apostles that we also might be baptized into Christ to be baptized into his death buried with Christ by Baptism that like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life Neither doth the Baptism of the Spirit disanull the Baptism of water but rather confirm it For by one Spirit are we all baptized into one body whether we be Jews or Gentiles bond or free 3. If we consider the nature use or efficacy of Baptism it is called by the holy Ghost a saving Ordinance and is unto believers and their seed in the New Testament as the Ark was to Noah and his â—amily in the Old world who being in the Ark was saved from perishing in the waters when the rest were drowned so Baptism that doth now save us not only or mainly the outward part of it the putting away the filth of the flesh which yet is an Ordinance to further our salvation but when the Spirit of Regeneration effectually concurs so that we finde that there is a renewing of the holy Ghost and thereby the answer of a good Conscience towards God Thirdly For the Sacrament of the Lords Supper it is evident 1. That it is an Ordinance of God appointed by Jesus Christ for he alone who gives grace hath power to appoint the means whereby he will convey grace as no man can create new Articles of Faith to be bâ—â—eeved so no man can appoint new Sacraments to be received Only Jesus Christ the Prince and Mediatour of the New Covenant the High Priest of our profession who hath all power in Heaven and Earth and who alone is able to fill all his own Ordinances which in externall appearance seem but mean with inward efficacy and sprituall fullnesse He hath first instituted this Sacrament and also administred it even the same night in which he was betrayed 2. This Ordinance was not only appointed to and for the Apostles to whom it was first administred but unto all believers both Jews and Gentiles by whom it is to be received not only once as Baptism for we reade no Institution to baptize the same person more then once But our Lord hath prescribed the frequ ent reiterated use of this Sacrament that we should often â—at this Bread and drink this Cup and accordingly the Apostles and the primitive Christians did frequently celebrate thiS Ordinance 3. It is evident that this Sacrament was appointed not only for that age but for all succeeding generations therefore Believers are commanded to frequent this Ordinance and in eating this Bread and drinking this Cup to shew forth the Lords Death till he come for our Lord that will have his Church to continue in all successions till the day of his appearance hath both enjoyned all Beleevers as their duty to perpetuate the use of this Sacrament in their severall generations and hath also foretold for their comfort that this Ordinance shall continue till the day of his last coming So then these Ordinances being appointed by God to continue to the end hereby it appears that the Lord hath designed the Office of the Ministry to hold up and hold forth his Ordinances to the end of the world If the Promises which Christ hath made to uphold the Ministry be perpetuall then the Office is perpetually necessary But these Promises are perpetual That Christ hath made promises to uphold the Ministry hath been proved in the former Proposition out of Mat. 28.20 c. The only doubt which can remain is Whether these Promises were limited to that age wherein the Apostles lived or whether they do reach all succeeding ages to the end of the world Wherein who can better resolve us then Christ himself in the words of the promise Go teach and baptize and lo I am with you alwaies to the end of the world 1. This Promise we grant was made first and immediatly to the Apostles but the Query is Whether solely and only unto them as they were Apostles It cannot be denied but many precepts and promises given to them were of a different nature 1. Some to the Apostles as Apostles and 2. Some to Apostles as Ministers and 3. Some to Apostles as Beleevers If any demand how shall we know when Christ spake to them as Apostles when to them as Ministers and when to them as Christians We answer That the best way to discern this is to consider the nature of these precepts and promises if they be of an extraordinary nature â—â—ove what God hath commanded or promised to all beleeverâ— oâ— to all ordinary Ministry Then these commands or promises are peculiar to Apostles as Apostles as extraordinary Officers For instance When Christ had called the twelve He gave them power against unclean spirits to cast them out and to heal all manner of sicknesses and all manner of diseases And these being extraordinary promises it appears they were made to the Apostles as Apostles and not to them either as Beleevers or as Ministers If they be of a common nature wherein all Saints and Disciples of Jesus Christ are equally concerned then though they were given to the Apostles yet not only to them as Apostles but to them as Beleevers who also partake of like precious faith with them through the righteousnesse of God and our Saviour Jesus Christ When Christ commanded them to watch for ye know not what hour the Lord will come this duty was laid upon them immediatly and apart from others as appears His Disciples came to him privately saying When shall these things be Yet this duty is of such a nature as is common to all beleevers and so elsewhere Christ expounds it What I say unto you I say unto all Watch When Christ taught his Disciples to pray in them he taught the same duty to all beleevers And all these commands to deny our selves take up the Crosse and follow him are so given to the Apostles as they also oblige all beleevers So when Christ praied for the Apostles that God would sanctifie them with all truth he prayed not for them alone but for all that were given to him of the Father which should also beleeve in him through their Word So all those great and precious promises which pertain to life and godlinesse whereby all beleevers partake of the divine nature having escaped the pollutions which are in the world through lust were given not only to the Apostles but to all Beleevers The ignorance or non-observance of this distinction hath led the Papists into many absurdities as when Christ gave the Cup to the Apostles because they all were Ministers therefore they do not conceive themselves obliged by that example to give the Cup to the Laity whereas Christ gave the Cup to the Apostles not
so it was foretold that it should be also in the Christian Church consisting of Jew and Gentile It was Gods great Promise to be fullfilled in Gospel-times that he would take of the Children of them that should be brought into the Church for Priests and Levites alluding to the Officers that then were in being which cannot be understood of spirituall Priests such as all Saints are in some sense stiled for these are said to be singled out from the rest for such a speciall Office And that in the times of the Gospel according to the Promise such an Office was appointed by our Lord Jesus is beyond all question to all who reade and beleeve the New Testament Christ before his death appointed the Apostles to go and preach He ordained twelve that they should be with him and that he might send them forth to preach And after this the Lord appointed other seventy also and because the Harvest was great and the Labourers were but few therefore they are bid to pray the Lord of the Harvest that hâ— would send firth Labourers into hiâ— Harvâ—st To his Apostles he revealed himself especially after his resurrection and gave them commission and command to preach the Gospel to all Nations baptizing them in the Name of the Father of the Sonne and of the holy Ghosâ— And when Iudas being numbred with them had obtained part of this Ministry from which by transgression he fell the rest of the Disciples did not magnifie themselves to be Apostles but sought to the Lord that God himself would shew whom he had chosen to take part of that Ministry and Apostleship and the Loâ— falling upon Mathias he was numbred with the eleven 3. The Ministry in the daies of the Apostles was not only dispensed by the Apostles the seventy Disciples and other Prophets and Evangelists whose Call Gifts and Works were extraordinary but by other ordinary Pastors whose spirits were not insallible and whose commission was not extraordinary The extraordinary Officers were commanded to commit the word to faithfull men who shall be able to reach others also And this Ministry dispensed by ordinary Pastors was by the Apostles themselves and the severall Churches of the New Testament esteemed as a Ministry by Divine Institution Paul stiles Epâ—phras a dear Fellow-Servant who is for you a faithfull Minister of Christ Tychicus he calls a beloved Brother and a faithfull Minister in the Lord. And these ordinary Pastors distinguished from those extraordinary Officers the Scriptures do affirm to be as truly by divine appointment as the former though not so immediatly and eminently 1. The same God that set in the Church first Apostles then Prophets the same God set in the Church some to be Teachers Some by way of distinction from others and not all For the holy Ghost argueth as if it were equally absurd to have all to be Teacherâ— as all to be Apostles and appeals to their naturall conscience about it Are all Apostles Are all Prophets Are all Teachers And if God himself the Father of all mercies hath placed these Teachers in his Church what is man who is but â— worm that he should attempt to displace them 2. The same Redeemer the Lord Jesus who gave some to be Apostles some Prophets and some Evangelists the same Christ gave also some to bâ— Pastorâ— and to be Teachers 3. The sâ—me holy Spirit which said Separatâ— me Barnabas and Saul for the work of the Ministery and who committed to Paul thâ— Gospâ—l of Vncircumcision as he did the Gospel of Circumcision to Peter The same blessed Spirit gave charge to the Elders of the Church of Ephesus to take heed to thâ— Flock of Christ And though they were no where recorded to have received a Commission extraordinary and a spirit infallible Nay so far were they from being infallible that the Apostle foretelâ— that some of them would speak perverse things to draw away Disciples after them v. 30. Yet is it said expresly that the holy Ghost hâ—d made them Overseerâ— over the Flock As the Saints converted to the Faith of the Gospel by the Ministry of Tychichus Epaphras and Onesimus and the Saints that in those daies were really added to the Church werâ— no lessâ— truly Saints then those which were converted immediatly by Paul and Peter and the rest of the Apostles So these ordinary Pastors and Teachers aforementioned did no lâ—sse truly receive their Ministry from the Lord for their ordinary employment then the Apostles did though they more eminently for their employment extraordinary As he committed to them the Word and Ministry of Reconcâ—liation and gave to them both Commission and Command to dispense his Ordinances so that to them it was not only lawfull or arbitrary but necessity was laid upon them and a Woe denounced if they preached not the Gospel So was it also to the ordinary Teachers and therefore Archippus no where mentioned to be an Officer extraordinary is commanded to fullfill his Ministry which he also received from the Lord. Now if the Father the God of Truth the Son the Way the Truth and the Life and the holy Ghost the Spirit of Truth hath designed peculiar persons to this Office then the Ministry by way of Office is necessary by Divine Institution The Second Argument is drawn from the peculiar Names or Titles whereby the Persons thus designed and distinguished from other Saints If God hath given peculiar Names and Titles whereby the Persons designed to this Office are distinguished from other Saints then this Office is by Divine Institution For as the judgement of God is so are the denominations which God giveth to things according to truth If Adam gave distinguishing Names to all creatures sutable to their beings Surely our only wise God will not distinguish where he himself hath made no difference But God hath given to the persons designed to this Office peculiar Names and Titles 1. These are called Pastors and the other Saints respectively are called the Flock Now is there not a reall distinction as well as nominall betwixt the Flock and Pastor the Sheep and the Shepherd 2. They are called Teachers and doth not the holy Ghost evidently distinguish betwixt them that do instruct and those that are instructed 3. They are called such as Rule well not in any civil way as State-Officers but such as labour in the Word and Doctrine 4. They are such as are Over the Saints in the Lord and the holy Ghost doth expresly distinguish betwixt the Officers in the Church which have rule and inspection over the Saints and all the rest of the Saints under that Inspection 5. They are called Stewards of the Mysteries of God all the rest of the Saints are of the Houshold of Faith and who may appoint Stewards in the House but the Master of the Houshold And if the Master call them Stewards let all Saints do so who
an instance be given of any Text either in the Old or New Testament in which the word Prophet doth not signifie one in Office peculiarly called and sent Now if this be an irrefragable truth as indeed it is then the Apostles permitting all Prophets i. men in Office to prophesie is no warrant for gifted brethren if out of Office to do that work Thirdly Though what hath been already said be sufficient to infringe the Argument drawn from this place to warrant the preaching of men out of Office yet we adde for the more full Vindication of this Scripture that the Prophets here mentioned yea and throughout the New Testament seem not to be only Officers in the Church but extraordinary Officers immediatly inspired and sent by the holy Ghost which appears in that First They are not only mentioned and preferred before Pastors and Teachers the ordinary Officers of the Church Act. 13.1 1 Cor. 12.28 but also before the Evangelists themselves Eph. 4.11 12. who are acknowledged by all to have been Officers extraordinarily sent Secondly The gift of prophecy is reckoned amongst the extraordinary gifts of the Spirit and put in the midst of them 1 Cor. 12.9 10 11. and contra-distinguished from ordinary gifts vers 7 8. the word of wisedom the word of knowledge The word of wisedom denotes the Pastors work the word of knowledge the Teachers work but prophesying is different from both these câ—â—sisting partly in the fore-telling of future events as Act. 11.27 28. In those daies came Prophets frâ—m Ierusalem unto Antiâ—â—h and there stood up one of them named Agabus and signified by the Spirit that there should be a great dearth throughout the wâ—rld 2. Partly in an infallible explication and application of the mâ—st difficult places of Scripture not by industry and labour but by the immediate illumination and teaching of the holy Ghost by whom the Scriptures were inspired Thirdly It is evident by the series of this Chapter that the Prophets herein spoken of and their prophesying was extraordinary ver 26. When you are come together every one of you hath a Psalm hath a Tongue hath a Revelation hath an Interpretation Tongues Interpretation Revelation are joyned together ver 30. If any thing be revealed to another that sitteth by let the first hold his peace by which it appears that the Prophets here spoken of were inspired by the holy Ghost and that this gift of prophecy was an extraordinary dispensation of God given to the Primitive Church but now ceased and therefore this Text cannot justifie our Lay-Preachers who cannot without impudency pretend to such extraordinary Revelations as these had We might fill many Pages with Quotations of Authours that consent with us in this last Calv. Inst. l. 4. c. 3. sec. 10. c. Pet. Mart. loc com clas 4. c. 1. p. 558. Aret. prob lo. 61. de Prophetia Gerh. com loc tom 6. de Minist Ecc. Diodat in 1 Cor. 14. 1 6 23. Gomarus on Rom. 12.6 Synops. purioris Theolog. disp 42. thes 22. Our English Annotat. in 1 Cor. 14. Against this third Position asserting the Prophesying in this Chapter mentioned to be extraordinary there be many things objected which we shall answer for the further manifestation of the truth Object 1. The Apostle exhorteth the faithfull to desire this gift vers 1. and to seek to excell therein and therefore it is not likely that it was a miraculous and extraordinary gift Answ. It doth not follow that because it was to be desired therefore it was not extraordinary Other spiritual gifts were extraordinary yet saith the Apostle Desire spirituall gifts as much as he saith of prophesying Elysaeus desires a double measure of Elias spirit 2 King 2.9 was not that extraordinary The faithfull might in those daies in which such extraordinary gifts were usually given in the Church lawfully seek after them especially by praying to God for them which is the way prescribed vers 13. Let him that speaketh in an unknown tongue pray that he may interpret And it is apparent that in the Schools of the Prophets many did study and prepare that they might be fitted for this extraordinary gift of Prophecy 1 Sam. 19.20 2 Kin. 2.3 4. and 2 Kin. 3.15 and out of them God usually made choice of such as he emploied as his speciall Embassadors to his Church Object 2. The Apostle speaketh of such prophesying as is to the edification exhortation and comfort of the Church therefore of ordinary prophesying Answ. It follows not because extraordinary prophesying as well as ordinary was given for the edification of the Church 1 Cor. 12.7 The manifestation of the Spirit is given to every one to profit withall Eph. 4.11 12 13. All the extraordinary as well as ordinary Officers were given by Christ for the gathering and edification of the Church And all gifts are to be emploied to this end 1 Cor. 14.26 Whether you have a Psalm or Doctrine or Tongue or Revelation or Interpretation Let all things be done to edifying Object 3. The Apostle in this Chapter speaks not of any thing extraordinary but laies down a generall liberty for all the members of the Church of Corinth to prophesie And this appears because he presâ—ribes Rules 1. For men how they should order their liberty for edification and then 2. for Women forbidding them altogether the liberty of prophesying Let your women keep silence in the Churches Women say they are here named in opposition to men and they only being prohibited all men may and ought to be allowed to prophesie in publique Answ. 1. It is absolutely false to say that the Apostle speaks of nothing extraordinary in this Chapter for he speaks of the gift of tongues vers 6 14 2â— 26. and of extraordinary Psalms and Revelations Answ. 2. It is also as false to say that the Apostle gives a generall liberty of prophesying to all to all the members of the Church of Corinth It hath been already proved that the liberty was given to such only as were Prophets v. 29 30 31. and these Prophets were persons in Office as hath been demonstrated and that they were exâ—raordinary Officers Superiour to Evangelists Pastors and Teachers Now all the members of the Church of Corinth were not Pâ—ophets 1 Cor. 12.29 nor had the gift of Propheâ—y as appears by the Apostles prayer for them 1 Cor. 14.6 I would that ye all spake with tongues but rather that ye prophesied c. Answ. 3. Women are not mentioned in opposition to the men in Corinth simply But in opposition to such as had extraordinary gifts whether of Tongues or of Prophecy or any such like And the scope of the Apostle is not to give liberty to all but to lay down rules to those that were Prophets and men in Office how they should regulate their prophesying for the edification exhortation and consolation of the people and then he wholly excludes the women from this work Answ. 4. We may further answer that by women here
without it for they say in the same place that the outward Call of a Minister consisteth properly and essentially in election by the people and that this election is so necessary as that the Ministerâ— Câ—ll withouâ— it is â— nullity but not so without ordination The Brownistâ— and Anabaptists doe speake fâ—rre more slightingly and undervaluiâ—gly of Ordination and therefore we â—rave leave to use â—rgumentum ad hâ—minem Thus They that are lawfully elected by the people are lawfull Ministers But sucâ— are the Ministerâ— of Englâ—â—â— c. Ergo. Or thus If a Minister rightly chosen by the people be a true Minister though not at all ordained then a Minister rightly chosen by the people is a true Minister though â—orruptly ordained But according to these men a Miâ—ister rightly chosen by the people is a true Minister though not at all ordained Ergâ— But many Ministers during the prevalency of Episcopacy wâ—re not at all elâ—cted by the pâ—ople But mâ—ny were â—nd thiâ— argument serves to justifie their Ministry 2. Though there are some that were at first obtruded unjustly and unduely upon the people yet the pâ—opleâ— aftâ—r â—cceptance â—nd â—pprobâ—tio◠〈◊〉 supply thâ— want of elâ—ction â—t first 〈…〉 afâ—er â—onsent â—nd â—â—ceptance of Leah made her to be his wife though he chose her not at first And by thiâ— sâ—y oâ—r Brethren in New-England we hold the calling of many Ministers in England may be excused who at first came into their places without the consent of the people But the people that â—hose them were wicked and ungodly and therefore they were not rightly chosen This is not true of many placeâ— where Ministers were chosen by Congregations wherein there were many godly people 2. Visible Saints and unblameable livers are sufficient to to make up the matter of a true Church and who can deny but that there are such in many if not in most of the Congregations in England But what though we judge that the whole essence of the Ministeriall Call consisteth in popular election yet the Ministers whom we plead against look upon their Ordination as that which giveâ— them the essence of their Call and think they stand Ministers by that What is that to you what they â—hink their 〈◊〉 â—hinâ—ing in your opinion is their personal errour but it câ—nnot nullifie their Ministry for he that hath the essentials of a true Minister is a true Minister but he that is rightly elected hath the essentiâ—ls of â— true Minister â—ccordâ—ng â—o you and therefore whatsoever his judgement is about ordination he must stand a true Minister to you unlesse you will crosse your own position Suppose as one saith a Deacon thinks his Ordination gives him the essentials of his office the people think their election doth what then â— will you separate froâ— him and not go to him for reliefe in case of want he hath election and ordination so that to be sure a Deacon he is The case is the same with the present Ministry This instance is urged by Mr. Burroughs of which we shall have occasion afterwards to make further use We shall add another Argument of the same nature to prove that the Ministry of England is a true Ministrie If there were true Churches in England during the prevalency of Episcopacy then there was a true Ministry For according to those men it is the true being of a Church that giveth being to the truth of Ministry and Ordinances and not the Ministry and Ordinances that give being to a Church But there were true Churches in England during the prevalency of Episcopacy Ergo c. That there were true Churches appears From what the New-England Ministers say in their Answer to the 32. Questions pag. 24.25.26.27 And in their Apologie for the Church-Covenant pag. 36 37 38 39 40. where they shew 1. That the Gospel was brought into England in the Apostles dayes or a little after and that Churches were by them constituted in England according to the Evangelicall pattern 2. That though Popish Apostacy did afterwards for many ages overspread all the Churches of England as in other Countries yet still God reserved a remnant according to the election of Grace amongst them for whose sake he preserved the holy Scriptures amongst them and baptisme in the name of the Trinity onely 3. That when God of his rich Grace was pleased to stir up the Spirit of King Edward the â—ixt and Queen Elizabeth to cast off the Pope and all fundamentall errors in doctrine worship and a great part of the tyranny of PopishChurch-government c. the people of the Nation generally reâ—â—ived the Articles of religion c. wherein is contained the marrow and summe of the Oracles of God c. 4. That wheresoever the people do with common and mutuall consent gather into settled Congregations ordinarily every Lords day as in England they do to teach and hear this Doctrine and do professe their subjection thereunto and do binde themselves and their Children as in baptisme they do to continue therein that such Congregations are true Churches notwithstanding sundry defects and corruptions found in them wherein say they we follow the judgement of Calvin Whitakers and many other Divines of chief note nor can we judge or speak harshly of the wombes that bare us nor of the paps that gave us suck This also appears 2. From that Mr. Phillips of Watertown in New-England saith in a Book of his written for the Justification of Infant-Baptisme and also concerning the form of a Church therein he proveth that there is a true Ministry in England because there are true Churches and that there are true Churches in England and in other Reformed Churches of the like consideration he Proveth 1. Because the true visible state of Christs Church is by Gods promise to continue unto the end of the World Luk. 1.33 Matth. 16.16 and 18.18.20 Mat. 28.19 20. 1 Cor. 11 26. Then he argueth If the visible Church-state be to continue then either it continued in England and other places of like consideration or in some other places of the World But not in other places of the world c. Ergo. Again If there be no other Churches in the World nor have bin for many hundred years but Popish or Reformed Then if the visible state of Christs Church must abide for ever either the Popish or the Reformed Churches must be the true Churches of Christ. But not the Popish Ergo the Reformed 2. He argueth If Antichrist must sit in the Temple of God and the Courts of the Temple be given unto the Antichristian Gentiles for a certain time to tread under foot then there was a true Church-state where he sate and whilest he sate there and it was the true measured Temple whose Courts he treads under foot nor can there be Antichrist unlesse there be the Temple and Courts thereof where he is And if Antichrist â—ver sate in England then
that their Persons are better but that their Ministry is higher Therefore let us all take heed of despising the Ministry lest the Lord smite the Earth with a Curse For he that despiseth despiseth not man but God So much shall suffice for the First Proposition CHAP. II. Containing the Second Proposition PROVING That the Office of the Ministry is perpetually necessary THat it is so will appear by these ensuing Arguments If all the former Arguments which evince the necessity of this Office by divine Institution be of a moral nature then are they of perpetuall Obligation by Divine appointment For the Commands of the Morall Law given to the Jews oblige all and Precepts of the Gospel given both to Jews and Gentiles in the Apostles times do equally oblige all beleevers in these daies as they did beleevers in the daies of the Apostles to whom they were at first immediatly prescribed because those precepts are of a moral nature Whatsoever duties God râ—quired in the Churches of Galatia Philippi Câ—losse c. all these Scriptures do as really binde now aâ— they did then binde them for Whatsoever things were written aforetime were written for our Learning The same evils which were sins then are sinnes now the duties enjoyned then are duties now and shall binde all ages until the appearance of Christ This Rule is so exact and perpetuall that they and they alone which walk according to this Rule Peace shall be on them and upon the Israel of God But all the former Arguments which prove the Office of the Ministry to be necessary are of a morall nature Not given to Apostles as Apostles but to them as Stewards and Ministers of God and so appertain to all Ministers of Christ. And in every Argument there are those proofs produced out of Scripture which were not given only to Apostles but to ordinary Pastors as may appear by a particular review of all the fore-going Arguments If the Ordinances be perpetually necessary in the Church by Divine Institution till the day of Jesus Christ then the Office of the Ministry to dispense those Ordinances is perpetually necessary in the Church by Divine Institution The reason of this consequence appears thus If the Lord had only appointed Ordinances to continue and had appointed none to administer them then the Ordinanres would fail because that which is every mans work is usually and effectually no mans work and though God hath immediatly appointed these Ordinances yet now he doth not immediatly administer them but the administration of these Ordinances he hath committed unto others not to Angels for their glory is so great and our infirmities so many that we could not endure their visible ministration but this Ministry he hath committed unto men to some and not to all as hath been proved in the former Proposition and these are called the Ministers of Christ Stewards or dispensers of the Mysteries of God and are workers together with God and such have this Treasure in earthen vessels that the excellency of the power might be of God The Ministry of the Word and the dispensing of the Sacraments we finde conjoyned in the Institution of Christ to whom Christ gave Commission to preach to them he also gave Commission and Command to Baptize and he promiseth to concur with them in their administration But that any others have any such Command to enjoyn them or Commission to enable them or any such promise of Gods concurrence with them if they undertake these Administrations or that any suâ—â— practise was in the daies of the Apostles we reade not in the New Testament and because the whole nature and vertue of the Sacraments of the New Testament depends solely and wholly upon the Authority of God being the Institutour of them therefore we may neither adde to nor detract from his Institution lest the Lord adde to the Plagues written in this Book and take away our part out of the Book of Life So much for the consequence of the Major Now to the Minor which is this The Ordinances be perpetually necessary in the Church by Divine Institution which will be evident if we consider the publike Ordinances of the Word of Baptism and of the Supper of the Lord. 1. For the Word It is evident that the Word preached shall continue in all ages from Mat. 28.20 where Jesus Christ commands his Apostles and Ministers to teach all Nations and promiseth to be with them in that work to the end of the world as also from Eph. 4.11 12 13. Christ gave Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come to the unity of the Faith 2. For Baptism we desire these particulars to be considered 1. That Baptism is an Ordinance of the New Testament appointed by God himself Iohn was sent to baptize he did not go about this work till he was sent and because Baptism was first adminisâ—red by him therefore he is so frequently called Iohn the Baptist not that Baptism was his invention but that the Administration thereof was first committed unto him the Institution it self was of God God was the Authour Iohn only the Minister therefore the Baptism of Iohn is denied to be of men and affirmed to be of Heaven And when the Pharisees rejected his Baptism it is asserted they rejected the counsell of God against themselves being not baptized of him And the Lord Jesus Christ to declare the Baptism of Iohn to be of God even he that came to fullfill all righteousnesse came from Galilee to Iordan to be baptized of Iohn 2. It is evident that Baptism was appointed not only to the Jew but to the Gentile it was indeed first administred to the Jew by Iohn and by the Disciples of our Lord and after Christs Resurrection by the Apostles to those primitive Converts but when the partition Wall was broken down Baptism of Repentance was preached unto the Gentiles not only in Iudea but in Samaria also they that beleeved were baptized both men and women and so Cornelius the Roman Centurion and so the Jaylor and all his at Philippi and Corinth Paul baptized Crispus and Gaius and the Houshold of Stephanus 3. This Ordinance of Baptism instituted both for Jew and Gentile was not to continue only in the Infancy of the Church as the Photinians and Socinians affirm but is perpetuall as may appear by these Arguments 1. The promise and precept of Christ wherein the Lord commands the Word to be preached unto all and all Nations to be baptized and Christ promiseth that he will be with his Officers in the Administration of his Ordinances to the end of the world If to the end of the world there shall be Disciples and if all Disciples must be baptized then Baptism must continue to the end of the world 2. The ends for which Baptism was ordained are not
Digby recorded in a letter of his full of excellent learning writen to Sr. Kenelme Digby This Gentleman was a great adorer of Monarchical Episcopacy and yet observe what he saith He that would reduce the Church now to the form of government in the most Primitive timeâ— should not take in my opinion the best nor wisest course I am sure not the safest for he would be found pecking toward the Presbytery of Scotland which for my part I believe in point of government hath a greater resemblance then either yours or ours to the first age of Christs Church and yet it is never a whit the better for it since it was a form not chosen for 〈◊〉 best but imposed by adversity under oppression which in the beginning forc'd the Church from what it wish't to what it might not suffering that dignity and state Ecclesiastical which rightly belonged unto it to manifest it self to the world and which soon afterwards upon the least lucida intervalla shone forth so gloriously in the happier as well as more Monarchical condition of Episcopacy of which way of government I am so well perswaded that I think it pitty it was not made betimes an Article of the Scottish Catechisme That Bishops are jure Divino By this passage it is easie to perceive the indiscreet zeal of this Gentleman towards Lordly and Monarchical Prelacy and yet we have here his free clear and full confession That in the first and best and purest times of the Church the Presbyterian government was practised and not the Episcopal which is the thing which we undertook to make out in this third Proposition Against all thâ—t hath been said in this Proposition it is objected That the Blessed St. Ignatius who lived in the first Century hath in his Epistles clearly and fully asserted Episcopal government as it is distinct from Presbyterial And that therefore there was no space of time wherein the Church ofChrist was governed by the common Councel of Preâ—byters without Bishops properly so called In answer to this we must intreat the Reader to take notice that in the Primitive times there were abundance of spurious and supposititious works put forth under the names of the Apostles and blessed Martyrs which were none of theirs but fatherâ—d upon them ut ementitis titulis fidem authoritatemque erroribus suis â—onciliarent That by their counterfect titles they might gain belief and authority to their errors Such were the Epistle of Paul to Seneca and Seneca's to Paul The lawes and constitutions Apostolical The works of Dionysius Arâ—opagita and divers others The like fraud hath been used in Ignatius his works It is certain That the Epistle of the Blessed Virgin Mary to Ignatius and of Ignatius to the Blessed Viâ—gin and two other Epistles of Ignatius unto St. Iohn the Apostle are spurious and counterfeit And as for his other twelve Epistles five of them are by invincible arguments as we conceive proved by Vedelius to be written by à Pseudo-Ignatius Eusebius and Ierom make mention but of Seven And for those seven though with Scultetus Vedelius and Rivetus we do not renounce them as none of hiâ— yet sure we are they are so much adulterated and corrupted that no man can ground any solid assertion about Episcopacy from Ignatius his works The Reverend Archbishop of Armagh saith That there are but six of these Epistles that are genuine and that even these six are miserably depraved and corrupted Rivet saith very judiciously That in these Epistles some things are defective some things added some things changed And therefore they cannot merit oisr belief but onely in those things in which thâ—y agree with the Apostolical writings Baronius indeed saith that all his Epistles are come to us integrae inâ—orruptae intire and uncorrupted But yet notwithstanding it seems forgetting what he had said he tells That when there is mention made in the Epistle to the Philadelphians of the marriages of Pâ—ter and Paul That the word Paul iâ— foysted in And he also tells us as Vedelius observes That the words Gratia and Amâ—â— with which Ignatius was wont to conclude his Epistles were left out incuria librariorum in all his Epistles except two And whereas it is said in the Epistle to the Philadelphians That not onely the bread was given but the cup also was distributed to all Bellarminâ— saith That the Greek Copâ—es are corrupt For our parts we will not trouble the Reader with a large discourse about this subject If he please he may read that what thâ— Archbishop of Armagh what â—ivet Vedelius and Cook in his Censura Patrum And what Salmasius and D. Blondel say about it who all of them bring divers arguments to evince the invalidity of these Epistles There is a learned Doctor that hath undertaken to answer the objectionâ— of the two last But this Doctor should do well to answer also to what the learned Archbishop of Armagh hâ—th written about these Epistles who proves at large That six of them are Nothae the other six Mixtae and none of them to be accounted omni ex parte sincâ—rae gâ—nuinae Who also tellâ— us out of Casaubâ—nâ— That amongst all the Ecclesiâ—stical monuments there are none in which the Papists put more confidence then in Ignatius his Epistles That Baronius in his first Tome almost in every page cites Ignaâ—ius to confirm his Popish traditions In the Second Tome Anno. 109. he confesseth and disputeth it at large That these Epistles are the very Tower of the Pontifician doctrine and that it stands upheld by them as by a pillar and he often saith That there was never any found who called the truth of these Epistles into question c. And therefore this Reverend Doctor ought not to be offended if we advise him to take heed how he complies with Baronius in justifying of Ignatius from all depravations and interpolations left out of overmuch love of Prelacy he be found an advancer of Popery We shall briefly offer three Reasons why we cannot build our judgment concerning the doctrine of the Primitive Church about Episcopacy upon Ignatius his Epistles Because there are divers things quoted out of his Epistles by Athanasius Gelasius and Theoâ—oret which are either not to be found in their Epistles or to be found altered and changed and not according as they are quoted This is Rivets argument and pursued at lâ—rge by the Archbishop to whom we refer the Reader From his overmuch extolling himself in his Epistle to the Trallians where he saith That he had attained such a measure of knowledge That he understood heavenly things The Orders of Angels The differences of Archangels and of the heavenly Host The differences between Powers and Dominations The distances of Thrones and Powers The magnificencies or magnitudeâ— of Aeâ—nes or Principalities The sublimity of the Spirit The excellencies of Cherubims and Seraphims The Kingdom of the Lord and the incomparable divinity of the Lord God
Almighty All these things I know and yet am not perfect c. Now who is there that can believe that such Arrogant boasting can proceed from such a holy man and humble Saint as Ignatius was The third Reason which is most for our purpose is from his over eager and over anxious defence of the Episcopal Hierarchy which he doth with such strange hyperbolical expressions as if all Christianity were lost if Prelacy were not upheld and with such multiplied repetitions ad nauseam usque That we may confidently say as one doth Certo certius est has Epistolas vel supposititias esse vel foedè corruptas And that they do neither agree with those times wherein he wrote nor with such a holy and humble Martyr as he was We will instance in some few of them In his Epistle to the Trallians he saith What is a Bishop but he that is possest of all Principalitie and authority beâ—ond all as much as is possible for men to be possest of being made an imitator according to thâ— power of Christ who is God He that can find in these words an Apostolical Spirit breathing hath little acquaintance with the Apostolical writings How unlike is this to that of the Apostle 1 Cor. 3.5 Who then is Paul and who Apollo but Ministers by whom ye believe In the same Epistle he saith Reverence the Bishop as yeâ— do Christ at the holy Apostles have commanded But where is this commanded In his Epistle to the Magnâ—sians He saith It becomes you to obey the Bishop and in nothing to oppose him For it is a terrible thing to contradict him And again As the Lord Christ doth nothing without his Father So must you do nothing without your Bishop neither Presbyter Deacon nor Lâ—y man Let nothing seem right and equal to you that is contrary to his judgment For that that is such is wicked and â—nmity to God In his Epistle to Polycarpe It becomes those that marry and are married not to marry without the consent of the Bishop And again my soul for theirs that obey the Bishop Presbyters and Deacons In his Epistle to the Philadelphians Let the Princes obey the Emperour the Souldiers the Princes The Deacons and the rest of the Clergy with all the people and the Souldiers and the Princes and the Emperour let them obey the Bishop Observe here how the Princes and Emperours are enjoyned to obey the Bishop when there were not at this time nor many years after any Emperour or Princes Christian In his Epistle to the Smyrâ—enses he saith The Scripture saith Honour God and the King But I say Honour God as the Author and Lord of all things And the Bishop as the Prince of Priests resembling the image of God Of God for his Principality of Christ for his Priesthood c. There is none greater then the Bishop in the Church who is consecrated for the salvation of the whole world c. and afterwards He that honours the Bishop shall be honoured by God and he that injur's him shall be punished by God And if he be justly thought worthy of punishment that riseth up against Kings and is therein a violator of good Lawes Of how much greater punishment shall he be thought worthy that will undertake to do any thing without his Bishop thereby breaking concord and overturning good Order c. We need not paraphrase upon these passages Onely we desire the Reader in the fear of God to passe sentence whether these high and supertranscendent expressions This prelation of Bishops above Kings do savour of the first Primitive times or can be imagined to proceed from Blessed Ignatius even then when he was in bonds and ready to be Martyred In the same Epistle he saith Let all men follow the Bishop as Christ the Father Let no man do any thing that belongs to the Church without the Bishop Let that Eucharist be allowed on which is done by the Bishop or by his concession c. It is not lawful without the Bishop to Baptize or offer c. That which he approves on is accepted of God and whatsoever is so done is safe and firm It is right that God and the Bishop be known He that honours the Bishop is honoured of God He that doth any thing without first consulting with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Worshipper of the Divel If this Doctrine be true what shall become of all the Reformed Churches especially the Church of Scotland which as Ioannes Major saith lib. 2. hystoria de gâ—stis Scotorum cap. 2. was after its first conversion to the Christian faith above 230. years without Episcopal government We will not cite any more passages of this nature These are sufficient to justifie that censure which the Reverend Presbyterian Divines in their humble answer to the second Paper delivered them by his Majestie at the Isle of Wight do passe upon Ignatius where they say That there are great arguments drawn out of these Epistles themselves betraying their insincerity adulterate mixtures and interpolations So that Ignatius cannot be distinctly known in Ignatius And if we take him in grosse we make him the Patron as Baronius and the rest of the Popish writers do of such rights and observations as the Church in his time cannot be thought to have owned He doth indeed give testimony to the Prelacy of a Bishop above a Presbyter That which may justly render him suspected is that he gives too much Honour saith he the Bishop as Gods high Priest and after him you must honour the King He was indeed a holy Martyr and his writings have suffered Martyrdom as well as he Corruptions could not go currant but under the credit of worthy names The considerations of these things makes Salmasius to believe that these Epistles were written by a Pseâ—do-Ignatius at that very time when Episcopacy properly so called came into the Church that so the people who had been accustomed to the Presbyterian government might the more willingly and easily receive this new government and not be offended at the novelty of it And this he the rather thinkes Because in all his Epistles he speaks highly in honour of the Presbytery as well as of Episcopacy For in the Epistle to the Trallenses He bids them be subject to the Presbytery as to the Apostles of Iesus Christ. And a little after he calleâ— the Preâ—bytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the sâ—me Epistle he saith That the Colledge of the Presbyters is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which passage must needs be understood of the second Primitive times For afterwards the Presbytery was much neglected and laid aside as Ambrose complaines upon 1 Tim. 5. We will conclude our discourse concerning the The Epistles of Ignaâ—ius with a remarkable saying of Riveâ— in his Critica sacra We are ready to ascâ—ibe to the genuine writings of the Fâ—thers as much as