thing Notatio saepe est inadaequata modo latior modo angustiâ—r saith the Logician But 2. Except our Brethren will have their major understood universally viz. All the titles and all the names we conceive their Argument very faulty for because the name of the Mayor is a relate only to the Aldermen and City it doth not follow but that his title of Justice of the Peace hath the keeping of the Peace and the Statutes concerning Justices for the Correlate or but that his title as the Deputy Lieutenant to the chief Magistrate intimates him to have the supreme Magistrate as his Correlate 3. If our Brethren do say that all their titles have the Church only as their Correlate we shall desire by the next to know whether their title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Criers or Preachers in the following Texts have the Church only for their Correlate 1 Tim. 2.7 2 Tim. 1.11 2 Pet. 2 5. Rom. 10.14 Philip. 1.15 Nor will it serve our Brethrens turn to say that if the Question be asked To whom are they Officers the answer must be to the Church * 1. For first the answer may be most properly to Jesus Christ 2. Suppose the question be asked what is their office for what work is the office ordained The answer must be for the Preaching of the Gospel for the work of the Ministry The truth is The work is objectum quod the Church is objectum cui Both the Church and the imployment are the Correlates to this Relation the Church are the Correlated persons the work of the Ministry is the Correlated thing So that our Brethren do but fancy a contradiction in our Reverend Brethren of London for both the Church and the Employment are Correlates Nay under favour not the Church alone but every rational sublunary creature is the Correlate of the office of the Ministry as to Preaching The office of the Ministry was instituted as well for the gathering of the Saints as for the edifying of them as well for the perfecting of their number as for the perfecting of their graces Till we all come in the unity of the Faith and of the knowledge of the Son of God c. Eph. 4.11 12 13. We can never believe that when the Church sends out one to Preach the Gospel to heathens that person Preacheth only as a gifted Brother but as an officer of the Gospel Nay more God himself is the Correlate to this office and therefore they are called the Ministers of God the Ministers of Christ not Elders of the Church only or Ministers of the Church they are Gods Ministers in the Church and the Ministers of the Gospel in and for the Church and world too Let our Brethren shew us but one Scripture where a Preaching Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of the Church We can shew them many where they are called the Ministers of Christ of righteousness of the Gospel of Christ Now it is a rule Relata reciprocantur a Father is called the Father of such a Son and the Son is called the Son of such a Father But I say our Brethren speak no Scripture phrase when they call Ministers i. e. Preaching Ministers Ministers of such a Church they are the Ministers of God and his Gospel in such a Church and they have some relation to the Church but not a more relation than they have to the work they are call'd Ministers of the Gospel and the Gospel is called their Gospel My Gospel saith Paul twice here is a plain reciprocation let them shew us the like if they can for their assertion otherwise we hope our Christian friends will hardly be induced by such kind of argumentation as this is to believe the office of the Ministry is not related to the work of the Ministry but only to the persons whom the ministation doth concern And I earnestly beseech our Brethren that they would not indeavour to abuse simple soules with these wofull fallacies which have not as you see the least foundation either in Scripture reason or usage of any approved Authors In the mean time we will grant them that there is a relation betwixt the office of the Ministry and the Church in which they execute their office But if we would grant our Brethren that the office of the Ministry is a Correlate not to the work but to the Church I perceive this would not give them satisfaction unless we would also yield them that it is a Correlate only to a particular Church In opposition not only to the Church Catholick invisible viz. the whole number of the Elect scattered abroad But to the Church Catholick visible in any notion The Preacher sent chap. 2. This they now come to assert Chap. 2. This indeed is the great Diana-Notion but we can by no meanes bow down unto it And therefore that 's the next thing we must bring to trial Only before we do it Give me leave to inform our Brethren in our notion of a Church though I shall better do it when I shall return to answer their Epistle The word which we translate Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coetus evocatus voce praeconis of which our Brethren can make no advantage either from the Etymologie or from the usage of it in Scripture according to the first it signifies no more than a company called out it is both used by the Seventy interpreters to express the congregation of evil doers Psal 26.5 And by the Evangelist Luke to express a rout neither lawfully assembled nor yet united Acts 19.32 This word in it self as unhallowed as any other the penmen of Scripture have indeed used to express the numbers company or Companies of those whom God hath either called out of this world to heaven Heb. 12 23. Or out of the Paganish world to the profession of his gospel Eph. 4.11 12. Or out of a state of darkness into a marvelous light Hence the Church in a sacred sense is usually distinguished into Invisible Visible The invisible Church is either Triumphant in heaven or Militant here upon the Earth The Visible Church is either Universal or Particular By the Church universal quatenus visible we mean The whole number of people over the face of the Earth called out of the Paganish world to the owning of the gospel of Christ which being an integral Body cons sting of homogeneous members or parts each part beareth the denomination of the whole hence that part of this body which is in a Nation Province parish c. is properly called the Church of God in such a Region Nation Province parish c. Thus Paul is said to persecute the Church Acts. 8.3 Gal. 1.13 that is all that ownned the gospel whether in Jerusalem or in Damascus or the strange Cities Acts 8. chap. 9. chap 26.11 all that called on Christs name whom
not have opposed it But affirming it is no relate to the work but only to the Church I must profess my self dissatisfied 2. Whether the Office of the Ministry doth correlate to the Church Vniversal or only to the particular Church Our Brethren say Only to the particular Church If our Brethren would have been content with a division again that the Minister should be related to both we should have granted it or if our Brethren had stated the question about the relation of a Minister to such a Catholick Church as had constant standing Catholick Officers we know no such Church and should not have disputed de or pro non ente But as they state it I must profess my self also in this of another mind viz. to believe that a Minister is in Office to more than his particular Church And therefore to triall we must go In the opening of the term Ministry Our Brethren tell us that Ministry stands in opposition to Lordly domination Mat. 20.25 26 27. that those who do acts of ministration are Ministers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words used in Scripture to express Ministers and Ministry are applied in Scripture to others beside Ministers in Office that their constant performing acts of ministration entituleth them to the denomination of Ministers and their work should be called Preaching as we usually call them Bruers or Bakers who brew or bake constantly and therefore Christians should so call them This is the sum of what they have p. 2. 3. To all which I shall crave leave to answer For this seemeth to be an old hedge of distinction which who so breaks the Serpent of Confusion will bite him 1. That the terms Minister Ministry and Office are of various interpretations both in civil and sacred usage is unquestionable These terms therefore falling into the questions the explication and limitation of them to the sense in which we understand them seems necessary An accurate discourse of a question requires that no signification of the terms in it be omitted in the Explication In plenâ tractatione vocis distinctio nunquam est omittenda say Logicians 2. For the first term therefore Minister that it is a Latine word none can doubt nor that in ordinary use it signifies no more that a Servant one who worketh for another as his Lord and Master so called either because he is to his Master a manibus an hand servant quasi manister as Perottus will have it or because he is less than his Master quia minor in statione which is Isiodore's notion and preferred by learned Martinius In this notion the word is frequently used by civil and prophane Authors Infimi homines ministros se praebent saith Tully l. 1. de Orat and again lib. de Amicitiâ Libidinis ministri so Ovid illo dicunt Mactata Ministro Corpora 3. The holy Penmen of Scripture either moved from the congruity of the native signification of the word or the notion of it accrewing by general usage have sometimes used it to signifie one who is the Servant of the Lord Jesus Christ in the great work of Preaching the Gospel at lest our translators interpreting what they wrote in another language have done so The original words which they have so interpreted are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are of as various signification and two of them at least as variously applied by those holy Penmen as the word Minister is by other Authours The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies one who roweth in a Boat or Ship under another and thence any one who is servant to another is used no less than 24. or 25. times in the New Testament and I think but two of those Texts can be interpreted of Preachers they are Acts 26.16 1 Cor. 24.1 In the first Paul saith God raised him to be a Minister in the latter they are called Ministers of Christ for I cannot believe that the phrase Lu. 1.2 can be interpreted of Preaching Ministers for I think they had no Text before that time but of some that were eye and eare-witnesses of Christs words and actions and so were Servants to the holy Penmen in communicating what they saw and heard to them There are indeed two other Texts which some may mistake into this sense Lu. 4.20 Acts 13.5 In the first it is said Christ clozed up the Book and gave it to the Minister in the latter John is called the Minister of Paul and Barnabas Those who write about the Jewish usages tell us they had an Officer belonging to the Temple something I think akin to our Parish Clerks who was wont to bring and carry away the Book of the Law to or from the Priest or Levite or other person that expounded In all other Texts of the New Testament where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Mat. 26.58 Mar. 14.54 it signifieth Civil Officers either domestick as Servants or Politick state Officers such as jailers pursevants or the like in which sense it is used near 20. times in the New Testament The second Greek word is as Equivocal as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In its native force it signifies no more than a servant call'd so either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some would have it or which pleaseth Eustathius better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a letter only changed according to the Jewish dialect It is in Scripture applied to Christ Ro. 15.8 and the Apostle using this word saith of him Is he the Minister of sin 2. To Magistrates Rom. 13.4 To ordinary Servants in a Family Matth. 20.26.22.13.23.11 Mark 9.35.10.43 Jo. 2.5.9 To any ordinary Christian in regard of his service to the Lord Jesus Christ John 12.26 Phoebe is call'd thus Ro. 16.1 Deacons by Ossice in the Church have their name from this word and it is applied to express those Officers Philip. 1.1 1 Tim. 3.8.12 It is also often applied to Ministers in Office to Preach the Gospel To Paul and Apollo 1 Cor. 3.5 To Tychicus Eph. 6.21 Col. 4.7 To Timothy 1 Thes 3.2 These again are called Ministers of God 2 Cor. 6.4 Of the New Covenant 2 Cor. 3.6 Of Righteousness 2 Cor. 11.15 Of Christ 2 Cor. 11.33 Of the Church 0.0.0.0 Our Brethren p. 2. tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often applied to Saints no Officers But as they have quoted only 2 Cor. 9.1 for that so they may consider that no Preaching Saint in Scripture who was no Officer was ever so called though if he had it had not signified much as to the present question for any one that served but his Masters Table was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if our Brethren do only urge the common usage of the word then they do but play with an Equivocal term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it signifies in Scripture The third word used is
he could come near Acts 9.14 Now besides these more general distributions of a Church the Church as Visible is capable of several states from whence arise 3 other notions of it 1. There is a more imperfect state of it as considered without Officers this Divines call an Entitive or Material Church which is nothing else but any particular number any part of that company before mentioned who are found in any Nation Province City Parish so called out of the paganish world agreeing in the profession of the Gospel In this sense I allwaies thought that we and our brethren of the congregational perswasion had been agreed that there are National Provincial and Parochial Churches 2. There is a second notion of the Church resulting from the consideration of this body as having some set over it clothed with the authority of the Lord Jesus Christ authorized as his embassadours to preach the Gospel and to Baptize c. To open this notion a little We consider that it seemed good to the wisdome of God to commissionate certain persons to preach the gospel that by it the people of God might be gathered together in one Hence Christ when hee ascended up on high gave gifts unto men Eph. 4.11 12. He gave some Apostles these were to lay the foundation and then Prophets these were to be Instrumental in the building And by the Apostles he constituted Evangelists who were as to power little less than Provincial Apostles and by these Pastors and teachers Hence the Apostles created Evangelists Philip Timothy Titus and both the Apostles and these Evangelists ordained Pastors and Teachers Acts 14.23 1 Tim. 4.14 by fasting prayer and imposition of hands and in the Epistles to Timothy and Titus containing the standing rules for the settling of Churchs in their permanent state Apostles Prophets and Evangelists being shortly to cease rules are given for the constitution of these officers to the end of the world now when in any place God hath called a people from Paganism to the profession of his Gospel and set over that people any of these persons set apart for the preaching of the Gospell we say there is in such a Nation Province City Parish a Ministerial Church which is a state of of the Church more perfect than the former and differing from it we I say for distinction sake call it a Ministerial Church That is a Company of people called out of the Pagan world to an owning of the Gospel of Christ among whom also are some clothed with the authority of Jesus Christ for the preaching of the Gospel and administration of the Sacraments According to that commission Go Preach and Baptize Indeed as to the administration of the Sacrament of the Lords Supper in regard that none are to be admitted to it but such as can examine themselves and the steward of Christs mysteries must be faithfull in order to which there must be an act of Judgment pass upon the Receiver which is jurisdiction and Ecclesiastical jurisdiction is no where committed to a â—ingle person it seems that in such a Church according to perfect rules it cannot be administred except there be more than one officer nay I think there should be some Ruling Elders or a Ruling Elder at least concurr in this judgment yet Number making a Church in case Ruling Elders cannot be had I conceive in case there be more than one Teaching Elder in a Church who allso are ruling or in case 2 or 3 such particular churches can in such extraordinary cases unite they may also ordinarily administer that Ordinance Nay farther in such an extraordinary case which is the present case of many in England this day I think an extraordinary power may be by one assumed rather than people should want that Ordinance as in Hezekiah's passeover the Levites for every one not clean killed the passeover which else had been against Gods order 2 Chron. 30.17 Exod. 12.3 4 5 6. 3. But lastly the most perfect notion of a particular Church is when it is perfectly Organized A particular â—hurch considered in relation to the Universal is any â—â—râ— of it whether that in a Nation Province Parish or â—he like each of these is but a particular because no more than a part of the wh le But we usually take particular in a more restrained notion For that part of this universal company which can or may or doth ordinarily meet together in one place at the same numerical administrations or who have by an explicit or implicit consent chosen or submitted to the same officers as those whom God hath set over their souls and this is a Church perfectly Organized and the most perfect notion of a particular Church This Church either without officers or with is the onely Church our Brethren can see wee hope the fault is in their eyes Now the question is whether he that is a preaching Elder in such a particular Church or indeed rather whether all the preaching Elders in all the particular Churches in the world have any farther relation or be in any office to any but that particular company over which they are respectively more especially set because they cannot watch over all c. We affirm they have and in this sense we assert not onely a Church Catholike Visible but a Church Catholike Visible Organical too By which we mean not what our brethren dream of viz. An Vniversal visible society of Christians actually subjected to one or more Vniversal Pastors or guides from whom subordinates must derive their office and power and with whom they must sometimes meet and communicate in some general sacred things which may make them as the Jewes one Church and which same general acts or sacred services can only be performed by that Vniversal head or those Vniversal officers No Nor that all the whole Church should be subject to one Grand senate of officers erected and constantly sitting Mr. Hudson hath in our names long since disowned this same Abominable thing Our Brethren indeed dress up some in this dress to the world and shew them for Presbyterians But we defie their notion of a Church Catholike in this sense and say that it is but an odious representation nothing corresponding to our principles Our Brethren do or may know we are equally with themselves engaged against Popes Patriarchs Arch-Bishops Bishops with all the rest of those Antichristian Derivatives And learned Mr. Hudson hath long since told our Brethren that by Church Catholick visible Organical we mean no other than An habitual Politico-Ecclesiastical society body flock in one and the same sheepfold of the Militant Church in uniform subjection to the same Lord the same lawes united in the same Faith and under the same Baptism performing the same worship and service Mr. Hudsons vindication c. p. 127. c. in kind concerning which body we say that although the members of it be dispersed far and wide and divided into several parts places societies and secondary
combinations of vicinities or Parishes for actual constant enjoyment of Ordinances as particular Corporations in a Kingdom are yet still those Ordinances administrations admissions ejections have influence upon and into the whole body as it is a polity and the members of any part indefinitely may of right communicate one with another yea any company of Christians may though every person so meeting and that but occasionally may be of a several particular Church and the Minister dispensing a particular Pastor to none of them all yea though none of them all be fixed members to any particular Congregation nor the Minister dispensing fixed in any particular congregation And this by vertue of their general membership and of the habitual indefiniteness of the Ministers office And the common donation of the ordinances to Christs whole visible Kingdom Ibid. Now the truâ—h is there is no Civil Society or Kingdom that in every thing correspondeth with this but there use in the Kingdoms of the world to be some general officers and offices And some officers inferiour and subordinate receiving from them power and authority by derivation and subordination And the inferiour are of less extent as to place and power than the superior As the Lord Chief Justice of England is above other inferiour Justices And this is it as Mr. Hudson hath noted which hath made so many stumble at the notion of a Church Catholick Organical and upon this stone our Brethren have stumbled in their Epistle First making a man of Clouts and then writing over his head This is the Presbyterians Catholick Church and then crucifying him with Arguments which we are not concerned in But as Mr. Hudson proceedeth as in other things Christs Kingdom is not of this world nor like unto worldly polities so neither in this But every Minister of the Church in his particular place serveth the Church Catholick admitting of members into a general freedom in it ejecting from general communion with it he prayeth publickly for the whole body and manageth his particular charge in reference to so as may stand with the good of the whole body of which his Congregation is but a member The Ordinances there administred are the Ordinances given to the whole not as a genus which is but a notion and can have no Ordinances given to it but as unto a spiritual kind of an habitual body and Organical polity As to a sort of men so and so qualified bound up in an union and unity of the same head laws seals worship communion Thus had we discovered our minds before our Brethren published this Boook and it had been fair for them to have disputed against this not to deceive their Readers with fallacies Ex ignoratione Elenchi as Logicians speak disputing against what their adversaries do not say In this sense we say the office of the Ministry correlateth to the Vniversal Church And what ever our Brethren say in practice they will own this for 1. I would fain know of our Brethren whether one Church may according to Gospel rules receive into her bosome one whiom another Church hath cast out if not the officers that cast out do not only eject from the communion of that particular Church but of all particular Churches and so consequently from the universal Church which is but a whole made up of those parts 2. While our Bretheren baptize into their particular Church I wonder whether they do not also Baptize into any other particular Church if not when any person so baptized is translated into another Church why is he not again Baptized his relation to the former Church ceasing 3. I would fain know with what consistency of principles our Brethren say a minister or pastor is in office only to a particular Church and yet say he that is in office to this Church may administer the Sacrament of the Supper to the members of another Church Oh but they do this they tell us by a communion of Churches by a communion of membership only or of offices and officers only the first alone may give the member a right to take but not the officer a right to give except there be also a mutual communication or communion of offices and officers and Acts of office 4. Although these 2 or 3 Brethren some-where indeed say that when the pastors of our Brethrens churches preach out of their particular Church they preach but as gifted men yet I am sure others of our Brethren and those to speak modestly no way inferior to our Brethren will own no such thing for who should be then obliged to hear them or who could go to hear them as to an ordinance a publike ordinance of Christ I am yet to learn So that in practice our brethren do every day own what in words they deny But to come close to the question stated by our Brethren thus p. 8. What Church office hath relation to Preacher sent eap 2. p. 8. whether officers stand in relation to a particular Church only or whether they be officers of an universal Church I observe our Brethren in the same page altering their phrase instead of saying We deny office to be a correlate to the Vniversal Church they say We deny Pastors and Teachers to be officers of an Vniversal Church We hope our brethren have no design to play at so small a game with us as that must be which is only won by the homonomy of a term however we will indeavour to prevent it For those new terms Pastors and Teachers in ecclesiastical use they have obtained a double signification 1. In Scripture the terms are taken more largely for any such as have authority to feed people with spiritual food whether it be occasionally or constantly so pastors is to be understood Eph. 4.11 the only place where it is used in all the New Testament so also Jer. 3.15 so Paul is called a Teacher of the Gentiles and 1 Tim. 2.7 so Teachers is used Isa 30.20 and Acts 13.1 1 Cor. 12.28 29. yea that term is used sometimes to express the Private duties of private persons Heb. 5.12 2. By a modern usage these terms are used to express persons chosen or accepted by particular churches for the work of the ministry amongst them and restrained to that sense by what warrant I cannot tell If our Brethren state the question in the latter sense concerning Pastors and Teachers qua tales as such they have no adversaries for he that is pastor or teacher of a particular Church as he is such a pastor or teacher undoutedly hath not the Church universal for his correlate But our Brethren of the Province of London say truely that a Regular Pastor or Teacher of a particular Church hath besides a particular relation to them as their pastor and teacher which their election or submission to him or both have made them a relation also to the Church Universal as he is the minister of Jesus Christ set apart and ordained for the
of three former senses it will not serve our brethrens turn for extraordinary gifts are ceased For telling one another what God hath done for us or distributing to those in want we allow it to private persons If by gift Office is meant then none but those in office have received the gift As to the last we grant that he who hath received the gift of utterance and knowlege may impart it and ought to do it in his place and station but this may be done by private conference admonitions exhortations c. But this lies upon our Brethren to prove 1. That the gift here meant must needs be the gift of preaching in the publike Assemblies of people and that they may do this without Ordination We have told them it may be understood 1 Of Office As any one hath received any office so let him minister in it as Rom. 12.6 7 8. 1 Tim. 4.14 2 Tim. 1.6 Or of common gifts of providence The good things relating to this life 2 Cor 1 11. then it is a command for alms according to the connexion v. 10 11. Our Brethren must shew us good reason why it must be understood of spiritual gifts and this gift of preaching 3 Or if he be understood of the gift of opening Scripture it may be understood of the extraordinary gifts of prophecy or at least must be limited to a due time place manner Or lastly it may be understood by the gifts called by this name 1 Cor. 12.9 28 30. We do not say it can be understood of all these as our Brethren seem to hint out of a fondness to find a contradiction in mee not of Alms and office too this is but a childish reply of theirs in their first answer to my first objection p. 35. of their book it is enough for us if it be understood of one of these For if I understand any thing of sense or reason those who affirm this text to be a precept for the exercise of preaching gifts as our Brethren do must prove either 1. That that gift is specially meant here or Secondly 2. That the precept is general and not to be limited to this or that gift but understood in the latitude of any gift to be improved for the good of others Now which of these our Brethren will stand to by their answer I cannot learn for one while they tell us the next words are Exegetical of the former another while they tell us Preaching is one of those gifts But let them take which they please Is this then our Brethrens sense That the import of that text is That it is the duty of any one who hath received any gift that is any ability to do good to his brother should do it 1. Why then p. 32 33. do our Brethren come in with their i. e. Spirituul gift by the same rule they restrain the text to spiritual gifts we restrain it to Office as Rom. 12.7 8. 1 Tim. 4.16 Or to outward good things the word is so used in Scripture the Context is as much for us as for our Brethren ver 10. Vse hospitality one to another that is out of question meant ver 11. If any man minister let him do it of the ability God giveth Object But this say our Brethren is not the manifold grace of God Charity is but one Grace Answ Though Charity be but one grace yet there be manifold Free gifts of God by the distribution of which we may exercise Charity The gift of Miracles was but one gift yet Heb. 2.4 you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 various or manifold miracles The body of lust is but one body of death yet there are many lusts 2 Tim. 3.6 A man may minister from the grace of charity by giving money meat cloaths c. and every one of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift of God to him 2. If any one who hath ability may dispense the gift then gifted Brethren may administer Baptism and the Lords Supper too by vertue of this Text for there is no doubt but many of them have an ability to do all that which is to be done materially in those acts but this our Brethren will not allow And why Because these are Acts of Office say our Brethren so say we is the Preaching we contend about Our Brethren may see by this a necessity of restraining this Text Either as we contend 1. To such Gifts as other Scriptures authorize them to administer Or 2. To an Administration of this Gift according to due Gospel Order which we say cannot be without preceding Ordination Will our Brethren take the Second and say That an ability to Preach is the Gift here only meant and this Text will warrant a Ministring of that gift without any more ado 1. Then we ask them by what authority they impose this upon us why may it not as well be expounded by the words immediatly going before as those immediatly following after then the Gift is the good things of this world The sense of the coherence will not constrain this interpretation it makes as much for us as it doth for them nay more 2. For the next words limit him that speaks to a speaking as the Oracles of God but he who never had the Oracles of God committed to him is not like to speak the word as the Oracles of God he may speak the Oracles of God but he cannot speak them as the Oracles of God because not sent by God 3. Suppose we should allow this that the Gift of opening and applying Scripture is here meant How doth this Text prove either a Liberty for or a duty to d◠this in publike Assemblies otherwise our Brethren know we allow it 4. Lastly to whom doth Peter speak this read ch 1. v. 1. To the strangers scattered through Asia Pontus Galatia Capadocia Bythinia Our dispute is not what may be Lawfully done in the scattred state of the Church where no Ministers are at hand but what may be done in ordinary Cases to which this Scripture speaks nothing If it be so to be understood we do not doubt but in such a persecuted state of the Church a private person Gifted may Preach and people ought to hear as well as the Levites might kill the Paschal Lamb at Hezekiahs passeover but blessed be God that 's not our Case Thus the Reader may see how inconclusive our Brethrens Argument is from this Text upon more accounts than one Our Brethren have entred exceptions against two material things which we insist upon for the interpretation of this Text. 1. Against what we say that if this Text may be understood of the Gift of Preaching or Speaking yet it may be done privately 2. Against what we say That by Gift very probably is meant Office Let us consider what our Brethren say to either of these They say first that private exercising cannot satisfie this precept nor can this exercise be justly so limited 1.
will prove that by the authority of this Text he who hath a gift of wisdom may use it in the Magistratical service or that he who hath a gift of knowledge or zeal may administer the two Sacraments meerly by authority of his gifts without any more ado And this is enough for their Fifth Chapter CHAP. IV. Containing a short Answer to the three latter Arguments brought by our Brethren for Gifted mens Preaching in their Sixth Chapter from a pretended promise annexed to it The preaching of Apollo and the scattered Saints and the prophecying and Prophets mentioned in 1 Cor. ch 12. ch 14. OUR Brethren in their Sixth Chapter produce three Arguments to prove the Lawfulness of persons Preaching if Gifted though not Ordained Their first is this The Preacher sent chap. 6. That practice which hath a Gospel Promise annexed is warrantable But the Preaching of some such hath a Gospel Promise annexed Ergo. The Major we grant the Minor we deny They prove it from Mat. 25.29 For unto every one that hath shall be given and he shall have abundance Let us put it into Form What the Gospel promiseth unto him that hath a talent i. e. that improves it That it promiseth to Gifted mens Preaching without Ordination Here 's enough Let me have the same Liberty and our Brethren will quickly see the vanity of this Argument What the Gospel promiseth to him that hath a talent i. e. that improves his talent that it promiseth to every one that will having a gift of wisdom and justice execute justice though not any other way called to it than by his gifts But the Gospel promiseth c. Or thus What the Gospel promiseth to him that hath a talent or ability i. e. that by practice improves it that it promiseth to gifted persons that have ability to baptize and administer the Supper and will do it without any other authority than what their gifts give them Therefore gifted men not Commissionated for the Magistracy nor ordained to the Ministry may execute justice and administer Sacraments I believe my Lord Protector will hardly allow the first and I think our brethren will not allow the latter and when our Brethren have found out a distinction to help themselves we hope it will help us Our Brethren pag. 63. say plainly they restrain not the Text to preaching Gifts But they must do it or else our Arguments from it are as good as theirs and if they do restrain it we shall hardly rest in their sense without good reason to justifie their restriction And this is enough for their third Argument to which the same answer may be applied which was given before to that drawn from 1 Pet. 4.10 Let us see if they be more happy at a fourth Their fourth Argument is drawn from Gospel Presidents thus formed The Preacher sent or preaching without Ordination p. 66. What is holden forth by Gospel Presidents with Divine allowance may be practised But the ordinary exercise of preaching Gifts in publick Assemblies c. Is so holden forth Ergo. I can neither allow the Major nor the Minor I cannot allow the Major in the terms our Brethren have put it for they might as well assume But Apostleship or an universal inspection and government of all Churches is holden forth by Gospel Presidents Paul and Peter Therefore we may have Popes Archbishops and Bishops Or thus But the Holy kiss and anointing with oyl are held forth by Gospel Presidents with divine allowance Ergo Mr. Tilham and Mr. Pooly are in the right If our Brethren understand the Major thus I shal◠allow it What is holden forth by Gospel Presidents to be in ordinary Cases a standing practice may be lawfully practised Then we deny the Assumption viz. That the preaching of Gifted persons in the sense before expressed is by any Gospel Presidents held forth as a standing practice to be continued in the Church of Christ Our Brethren prove it 1. By the instance of Apollo upon which they descant à p. 66. ad p. 73. 2. By the instance of the scattered Saints Acts 8. 11. upon which they descant ad p. 88. It must be granted that the Scriptures say that Apollo spake and taught diligently Acts 11.24 25. and that some of the scattered brethren preached But to answer all in short Every understanding Reader will grant the Argument being ab exemplo pari If these examples prove not paria matches the Argument falls to the ground If either there were not a parity of species in their gifts or in their acts or not a parity in the state of the Church at that time with that which is the present state of it now we say that in some if not in all these their argument from hence halteth First I say there must be a parity in the species of their gifts for I hope our brethren have no design to put this fallacy upon their Readers if those who were furnished with the extraordinary gifts of the Holy Ghost suited to the first plantation of the Church might preach then those who have but very ordinary gifts according to the size of these times and the opportunities of that little leisure they could get from their Trades may do the like this were just such an Argument as if one should conclude that because one who had the gifts of healing might go to a sick person and anoint him with oyl and lay hands on him and pray and by a faith of miracles believe he should upon this recover therefore one may do so now So that if it appear that Apollo or those Acts 8. or 11. had gifts of another species either Office or extraordinary gifts of the Holy Ghost which all grant to be now ceased our brethrens Argument sinks Now let us examine the instances by this rule According to which our brethren have been told concerning Apollo 1. That he is ranked with Paul and Peter 1 Cor. 1.12 called a Minister 1 Cor. 3.5 2. That it is very probable his gifts were of another species from that which our gifted men now adays have it is said he was mighty in the Scriptures Our brethren say nothing to this but let those who say it prove it but as I take it they assert and should prove however we have proved that he is called a Minister and ranked with Paul and Peter But say our brethren this was afterward A very little time it seems for the Text saith he went soon into Achaia and in the first verse of the next chapter he is reported in Corinth So that it is plain that he preached only in order to Office that he might be proved in which case our brethren know we allow preaching ex dono But Secondly for the scattered Christians they have been told 1. That it is the opinion of some these were some of the 70. whose Office-gift was of another species being an extraordinary Mission 2. That the Sctipture saith expresly of one of these Philip
he was an Evangelist Acts 21.8 and he is the only Preacher named 3. That those were members of the Church of Jerusalem some of the 8000. who were filled with the extraordinary gifts of the holy Ghost and might speak the word with boldness Acts 4.31 If our brethren have any indued with gifts of that species God forbid we should deny them liberty but we conceive them ceased and with them the strength of this Argument too Now what say our brethren to take off these Answers I shall not meddle with what they say to the first it being an answer not to be rested upon and supernumerary As to the second they tell us p. 81. The consequence is feeble because one was an Officer Ergo all were It is an easie thing our brethren know to break a mans legs and then say he is lame This Argument was not brought as demonstrative Pag. 81. but as a good topick but the strength lay here Every one of them whom the Scripture names was an Officer and therefore it is not probable any preached but Officers and what ever Office Philip was ordained to Acts 6. certain it is he was an Officer and so our brethren grant As to the last Answer which alone is sufficient they have said nothing So then upon this enquiry our brethrens Argument lyes thus If Apollo who was soon after to be made an Officer of the Church at Corinth preached in order to Ordination and some scattered Members of the Church of Jerusalem who had received the extraordinary gifts of the Holy Ghost preached amongst whom we think there were some no Officers then private persons who have but very ordinary gifts and intend no such Ordination may preach too To which we must crave leave to answer Non sequitur But our Brethrens Argument is sick of more Non sequiturs than one To proceed therefore Secondly In case there were no parity in their acts then our Brethrens Argument is naught for I hope our brethren have no design to serve us with such a fallacy as this If the scattered Christians wherever they became in private houses commended the Gospel to people then gifted men may in the publick Assemblies of the Church or any people perform that Ordinance of Christ called preaching That were just such an Argument as this If John a Nokes may turn a servant out of communion with his Family then he may excommunicate him out of the Church Our Brethren in that Text Acts 8. have found the word preach but nothing to evidence it was in publick Assemblies nor will Gods blessing their labours prove it God may and oft doth bless private means when publick cannot be had The case was otherwise indeed concerning Apollo it is said he preached in the Synagogues but so might any one according to the corrupt state of the Jewish Church at that time and besides as I said before he was to be proved in order to office which our Brethren grant he afterward had But thirdly There must be a parity in the State of the Church too or else their Argument will not hold but this there is not 1. It was an infant state and is is a true observation of Didoclavius that many things may be lawfull in the infancy of a Church which are not to be imitated nor induced in a setled Church 2. It was a persecuted State This is indeed the best answer and therefore our Brethren spend most pains in trying to answer it pag. 85 86 87 88. Let us consider what they say 1. They grant that necessity may legitimate an action otherwise not lawfull 2. They say though they were necessitated to traevel yet they were not necessitated to preach What do our brethren think we mean by necessity or how comes necessity into the question which is whether it be not lawfull for private persons to do something in a persecuted State of the Church which is not lawfull in a setled state of it But to take our Brethren at their own rebound Necesse est quod nec esse aliter potest there is a natural necessity and there is a moral necessity We never thought this necessity was natural and yet against that our brethren argue There is an absolute necessity and an hypothetical necessity In short we say they might be under a manifold necessity 1. A necessity of the precept they were filled with the gifts of the Holy Ghost and those extraordinary gifts might be attended with an extraordinary praeceptive impression Acts 4.31 2. There was necessit as medii there was no other ordinary means of salvation for those people where they came than that extraordinary course of theirs the Apostles being yet left at Jerusalem 3. Upon this supposition that it was the will of God his Gospel should at that time be made known to those people it was necessary for there were no others in office to do it Thirdly Our Brethren question whether necessity can legitimate an action in it self unlawfull but grant it may legitimate an action unlawfull at this or that time Not to dispute the first which yet we might by our Saviours instance of the Shew-bread taken by David c. The later part granted is enough for us if our Brethren mean ingenuously We do not say it is against the light of nature to preach without Ordination But it is unlawfull at such a time when the Church hath plenty of Ministers and there is no need of their extraordinary actings being calm and setled Now that which is unlawfull at such and such a time our Brethren grant necessity may make lawfull we ask no more at their hands at this time 3. Our Brethren enquire when is there such a case of necessity and conclude when Ordination cannot be had in Gods way And they can finde no lawfull Ordination without a preceding election to a particular Church And therefore all Gifted men lye under such a necessity Let us put this loose discourse into form It must be thus If Gifted men may Preach in a case of necessity and it be a case of necessity when they cannot have Ordination in Gods way and this cannot be till they be chosen Officers to a particular Church then till that time their Preaching is justified by necessity But c. Ergo. But our brethren know that although they say they cannot yet we can see regular Ordination without a Call to a particular Church we are at a loss to know what election to a particular Church preceded the Ordination of Paul and Barnabas of Timothy of any one preaching Elder in Scripture Our Brethren go on They that preach in such cases of necessity are either officers or no officers If no officers then preaching is not a peculiar act of office then there is a difference betwixt Preaching by Office and by Gift If they be Officers then Ordination is not essential to office Then another Mission must be found out besides Ordination then Baptism is valid without Ordination c.
To answer to all this Those who preach in such Cases of necessity where people can have no ordained Ministers to hear may be said to Preach by an extraordinary authority which the word of the Lord hath in such cases given them which may be called a Mission and they may be Officers as to that time and state yet it will not follow but in another state of the Church Ordination is essential to an ordinary Minister that is to one who according to the Rule of Christ in ordinary cases ought to preach All this arguing is nothing to the purpose for our brethren are to prove that Gifted men may ordinarily preach in a tranquil and setled state of the Church where are Ministers Ordained enough to supply the place or at least to ordain and authorize them Their Argument à pari here is no Argument because of the disparity of the Churches State If our brethren can bring us any Texts out of the Epistles wrote to setled Churches requiring commanding or allowing such a practice for persons not in office nor furnished with extraordinary gifts to preach publickly and ordinarily they say something all this is no better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or go round about the bush but never strike one blow at it I come therefore to their fifth Argument p. 88. All that are Prophets may publickly they should have put in ordinarily too preach But some men they should have said some such Gifted men as we have now who are not ordained Officers are Prophets Ergo. If our Brethren will not allow my correction of their Propositions I will deny the Conclusion because the question is not in it If they will allow my corrections I deny their Assumption and say No such Gifted men as now live for whom our Brethren must plead are Prophets They prove it p. 89. All that have the gifts of prophecie are Prophets But some such Gifted men as are now to be found have the gift of prophecie Ergo. The Major I grant The Minor I deny Three things our Brethren undertake to prove p. 90. 1. That prophecie is a Gift not an Office 2. That some have the gift of prophecie and that gift still continueth 3. That some persons not ordained have it I shall only premise this that I hope our Brethren understand by prophecie such prophecie as the Apostle speaks of in the first Epistle to the Corinthians otherwise they deceive their Reader with an equivocal word and then I deny all three of their Positions and shall proceed to examine their proof of them 1. That prophecie is a gift not an office they prove 1. Because there is no Scripture-warrant to ordain prophets 2. Because they cannot be ordained till they be discerned to have the gift of prophecie 3. Because some have this gift who are no officers This last I deny they pretend to prove it hereafter As to the two first our Brethren dispute ex ignoratione Elenchi against what none deny who ever said those Prophets were ordinary Officers We say they were extraordinary Officers who were furnished with an extraordinary Gift either to foretell things to come or else to interpret Scripture by an infallible Spirit without the use of such means as we now must use and being thus furnished were made Officers at that time by an immediate Mission to which Ordination was not necessary So then two things we insist upon 1. That Prophets were extraordinary Officers 2. That their gift was an extraordinary gift of the Holy Ghost The first is enough for this place That they were officers appears from 1 Cor. 12.28 Eph. 4.11 12. Acts 13.1 2. And that they were extraordinary appears in that they are set before Evangelists Eph. 4.11 12. and from their extraordinary gifts Acts 11.27 28. 1 Cor. 12.9 10 11. and from 1 Cor. 14.26 from which text it is plain that they spake from revelation this hath been told our Brethren both by our reverend Brethren of London Jus Divinum pag. 97 98. Vindiciae ministeâ—ii p. 50 51 c. by my self Now for our Brethren to argue against this because they were not ordained is a pitifull Non sequitur for none ever said Ordination was necessary to the constitution of an Apostle or any extraordinary Officer But our Brethren judge that they can prove that prophecying was not an office but a gift p. 90. And this they endeavour by two Arguments p. 91. c. Their first Argument in form is this If all who have the gift of prophecie are Prophets then prophecie is a gift not an office But all who have the gift of prophecie are Prophets Ergo. We deny the Consequence and say our Brethren have not proved it for this it all they say They must first have the gift before they can be made Prophets We deny that God in the same moment clothed them with an extraordinary Authority furnished them with an extraordinary gift So he did Jeremy Amos and all the Prophets of old I wonder which of them could be said to have the Gift of prophecie one moment before they were Prophets by Office too this is still a fallacy ab ignoratione Elenchi to extraordinary Officers no such thing was needfull Our brethrens second Argument is this That which ought in duty and might in faith be coveted by every member of the Church in Corinth was a gift only not an office But Prophecying might so be coveted Ergo. Before I give a direct answer to the Argument I conceive prophecying to speak properly to be neither a gift nor office but an act by which either is exercised which act we say none could exercise but he who had the gift for it and also the extraordinary authority which impowred him to it and that prophecying is in no sense to be called a gift but as an office is a gift being constituted for the good of the Church and an honour to them that have it But to speak to their Argument In the first place I deny the Major That which ought in those times to be coveted and might in faith have been coveted by every member of the Church of Corinth might be an extraordinary office But say our Brethren The Lord had no where promised to make every member of the Church of Corinth a Church officer therefore it could not be an office 1. Our Brethren did not consider that the same Argument will prove it was no gift except they can shew us where the Lord had promised to give every member of the Church the gift of prophecie 1 Cor. 12.29 Are all Prophets The Lord no where promised to give all Christians a power to work miracles or to speak with tongues yet surely they might covet it as it is plain from the next words where though prophecying be preferred before tongues yet that is left upon record as one of those gifts might be coveted 2. God hath no where promised that John a Stiles should recover of his sickness doth it
of the extraordinary gifts of the Holy Ghost CHAP. V. Containing a Vindication of all my Arguments brought in my Vindiciae against the ordinary preaching of Persons meerly gifted from whatsoever our Brethren have said to infringe them either in the seventh or in the tenth Chapters of their Book OUr Brethren in their tenth Chapter pretend to Answer my Arguments against the licentious presumption of the ordinary Preaching of private persons My first Argument I laid thus Not to observe Gospel-order in acts of instituted worship is sinfull But for private Christians how well gifted soever to preach ordinarily i. e. to open and apply Scriptures in publike Church-Assemblies is for them in acts of instituted worship not to observe Gospel-Order Ergo I presumed our Brethren would only deny the Minor which I thus proved To adventure upon an administration of a Gospel-Ordinance without such a Mission as Gospel-precepts require and Gospel-Presidents hold forth such should have as so administer is not to observe Gospel-Order in Gospel-Worship But for such to open and apply Scriptures is to do so Ergo. I proved the Minor because all the precepts we have for the constitution of Elders in Churches constituting or constituted required that besides their gifts they should likewise be set apart by Ordination and all the Presidents we have of persons Preaching in a setled state of the Church ordinarily were of persons so set apart by Ordination Now what say our Brethren to all this 1. They doubt whether I would have my Major Proposition understood universally Pag. 194. 2. But anon they suppose it and they deny my Minor and say that neither do Gospel-Precepts require nor Gospel-Presidents hold forth that all those that preach the Gospel should be solemnly set apart to the work Then they review the Texts quoted by me as to the Text Titus 1.5 they say it only concerns Elders The same they answer to Acts 14.23 Acts 13.3 4 5. only as to 1 Tim. 5.22 they doubt whether by laying on of hands be not meant conferring the gifts of the holy Ghost because laying on of hands was used in that case too and Timothy was an Evangelist and as for Paul and Barnabas Acts 13.3 they were officers and preachers before this is all they have pag. 193 194 195. as to my first Argument I answer 1. That according to our Brethrens Logick delivered to us before That indefinite Propositions are usually equipollent to universals Our Brethren needed not have doubted but that I understood the Proposition universally However I do not love to trouble my Readers with such fallacies as arguing from particulars to generals but I still maintain that no precept no president in the Gospel allows the ordinary publike preaching of persons meerly gifted in a setled state of the Church unless they were such as had the extraordinary gifts of the Holy Ghost or such as according to Scripture-direction preached only probationis Ergo. Secondly this being a negative I had no way to make a strict proof unless we had come to an argument vivâ voce then our Brethren know I should have argued thus If the Gospel-hath any Precepts or Presidents they must be found in the Gospels Epistles Acts or Revelations And so have followed on the Argument till I had brought them to assign the Place or the President If they had instanced in the scattered Christians Acts 9.11 all would have seen it had been nothing to the purpose for they were some of those upon whom the Holy Ghost fell and the Church was under persecution If they had instanced in Apollo he was either an officer or at least a probationer if they had told us of the Prophets at Corinth if they were not ordinary officers as Mr. Rutherford thinks yet it is plain they had extraordinary gifts as I have proved if they had brought that general Text 1 Pet. 4.10 I had told them what I have now said that if they will understand that Text in the general of any gift to be exercised without any more ado then the gifted men may command States and Armies and administer Sacraments if they restrain it we have as much warrant to restrain it to Hospitality executed in the distribution of the gifts of Providence So that considering the nature of my Argument it was enough for me till they had assigned precepts or presidents to instance in such precepts and presidents as the Scripture afforded laying most stress upon what I found in Timothy and Titus those Epistles containing the standing Rules for the Government of the Churches planted and setled Thirdly It was enough for me who knew no other ordinary Preachers than teaching Elders besides extraordinary officers that the Scripture owns to prove they were ordained they are those only that were to labour in the word and Doctrine that was their work 1 Tim. 5.17 and they have their denomination from it from feeding called Pastors and from Teaching called Teachers and if every one might ordinarily and publickly feed and teach I know not for what use their names served which usually are given to persons and things to distinguish them from others Fourthly as to what they say that 1 Tim. 5.22 may be meant of conferring the gifts of the Holy Ghost They should first have proved that Timothy had any such power his being an Evangelist proves no such thing but only that he was left at Ephesus to put the newly planted Churches into order the Apostles in regard of their travelling not being able to stay so long nor do I finde any thing to perswade me Timothy himself had received those extraordinary gifts however the caution had bin needless for it is plain there was no long trial of any who received those gifts Act. 2.4.4.31 Act. 8.17 Neither do I believe those gifts were by the Apostles hands conveyed to any but upon extraordinary revelation made first to them directing upon whom they should lay their hands Hence they prayed Acts 8.15 That the people might receive the Holy Ghost and yet laid no hands on Simon though he believed and was baptized Acts 8.13 Besides I hope our Brethren will not say the laying on of the hands of the Presbyterie 1 Tim. 4.14 was the conferring those Gifts Fifthly As to that instance Acts 13.3 I made no further use of than to conclude the great honour God put upon this Ordinance I granted Paul was an extraordinary Officer and Preacher before yet that the Lord may let us know his everlasting will concerning such as should be mediately sent out by the Church Paul and Barnabas though extraordinarily Commissionated yet being to be sent out by the Church are to shew what all Churches should do sent out by solemn fasting and prayer and laying on of hands how much more should others who can pretend no such extraordinary gifts or office And this is I think enough to set my first Argument on its legs again My second Argument I stated thus Vindiciae pag. 33. For any who
must be distinct from prayer and fasting Act. 14.23 and when they had ordained or ordaining them Elders and had prayed with fasting That imposition of hands in ordination is distinct from praying and fasting we grant But that praying and fasting is without it ordination we deny the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All our Brethrens strength lies in the English Translation In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both the same tense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally applicable to both According to our Brethrens principle the nomination of the person and prayer and fasting and then executing by suffrage are distinct acts yet all make but that one act of constituting an Officer Neither is it said that the praying and fasting here at all related to the constitution of the Elders it might relate to their taking their leave of them mentioned in the next words and I am very apt to believe it did I am sure our Brethren cannot prove the contrary so that it is but gratis dictum a thing said which our Brethren must ask us leave to believe that the prayer and fasting here spoken of was any thing relating to Ordination 4. In the last place our Brethren because they cannot prove fairly beg the question p. 233. Because the power of Election is no where given to Officers but to the people I think this Text should have proved this thing that it is given to the people On the contrary we say our Brethren neither have proved nor can prove that the Scripture hath given the power of choosing Pastors to the people The Texts produced as we have heard will prove no more than a may be hardly so much And this Text it seems must have those to help it or it will not prove Thus Reader thou seest how easie it is to assert what is found hard to prove Read and judge whether from Scripture it can be positively concluded that it is Gods will that every particular Church should choose all its own Officers and this choice be all thaâ— is necessary by Gods word to make them Officers See if either in the Epistles to Timothy or Titus which of all other Scriptures are most to be eyed as our Rule about Church Government because there are given directions for the setling of ordinary Churches in a permanent state see if there be one word in them for the peoples choice though Titus was left on purpose in Crete to ordain Officers Tit. 1.5 and several Rules be given in those Epistles for the setling of Gospel Churches In the mean time we grant to our Brethren 1. That there is nothing in Scripture forbidding their election 2. That in many cases yea in all it is very convenient and by no means to be neglected if they will choose such a one as is fit for a Pastor But that it is necessary to the making of a Minister in Office by any rule of Scripture or that in no case the election of a Pastor in the strictest notion by a particular Church may be denied or over-ruled this we deny because we say every particular Church is not able to judge of the abilities of a Minister and often doth make apparent errours in Judgement Our Brethren p. 236. Assert the abilities of a particular Church to judge of the abilities required in a Minister they say they are able to judgeâ— if he be blameless the husband of one wife vigilant sober of good behaviour given to hospitality We grant this in some measure but there are some other qualifications too He must be one 1. That holds fast the faithfull word 2. Able by sound Doctrine to exhort 3. Able to convince gain-sayers Titus 1.9 4. Apt to Teach Now we deny that every particular Church even of our Brethren is able to judge of these things According to our Brethrens principles any seven visible Saints may make a Church we say seven real Saints may not be able to judge of these things How can they judge if a Minister be able to convince a gain-saying Socinian or Arminian or Papist who know not what any of them hold And how many hundred private Christians are there who are ignorant of these things I dare assume that in no Church our Brethren have in this County there are seven men know what the Socinians hold much less do the major part know yet they are doubtless able to judge whether a Minister be able to convince them Is any one so sensless as to think any seven private Christians is able to judge whether a Minister holds the faithfull word Our Brethren know two sevens of their Brethren have judged that the Quakers and Anabaptists hold the faithfull word which I speak not to create an odium upon them for some of ours have done so too It doth not follow that because a good Christian must be sound in the Faith in things necessary to Salvation therefore he is able to judge of the abilities of a Minister who is to exhort by sound Doctrine for a Minister is to preach more sound Doctrine than what is absolutely necessary to salvation Object Oh! But say our Brethren The sheep of Christ know his voice and they will not follow a stranger this importeth their having ability and liberty to judge what Teachers they should elect Answ Doth it so What belongs to Christ sheep as Christs sheep belongs to every sheep But this doth not belong to every sheep of Christ Ergo. The Major is undoubtedly true the Text saith my sheep not my fold what is here made to belong to sheep belongs to every sheep I hope our Brethren will not say this belongs to the Women yet are they Christs sheep too nor will it serve the turn to say they must not speak in the Church for we are now speaking of choosing and judging lifting up of the hand is enough But surely our Brethren will not say that every man hath ability if they do and will give us leave we will â—ick them out twenty out of every hundred they shall bring us if not four times twenty whose knowledge concerning sound Doctrine and ability to convince gain-sayers they shall be ashamed to own as sufficient â—o judge of the abilities of a Minister The truth is every sheep of Christ that is so truly and really i. e. every Elect soul so far refuseth the vâ—ice of strangers as though he may for a time follow them yet he shall first or last reject them again Our Brethren know that some both of their and our Brethren within these seven years last past have followed Strangers and such Strangers too as the Christian World never heard of before yet we should be loth to say they are none of Christs sheep because they are gone astray The Lord in mercy make them to return If our Brethren say the Text is to be understood of Christs sheep as folded together in the Church We grant what they say but say it is meant of the one fold ver 16. consisting of all the Jews and Gentiles to be converted and that some of them are able so to judge or that all of them will not follow strangers we grant But this is nothing to our Brethrens purpose to prove that every individual sheep or every particular Church hath this ability FINIS