Mat. 11. 9 10 11. c. By all which it appeareth even from their own mouths that as Miracles and the gift of Tongues were for a signe so also was the extraordinary gift of prophesie or foretelling things to come for a signe to evidence that they were no Impostors or Sadduces Now the prophesying spoken of 1 Cor. 14. was not for a signe vers 22. wherefore strange Tongues are for a Signe not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe The Antithesis or opposition between the gift of tongues and prophesying intimated in the particle but doth evidence that the thing which is predicated of tongues viz. that they are for a signe cannot be predicated of the prophesying there spoken of that it is for a signe also Were this prophesying for a signe then it should serve for those that believe not as the gift of tongues doth which the Apostle expresly denieth and therefore the prophesying spoken of cannot be the extraordinary gift of foretelling things to come which was a signe and so it is an ordinary gift of prophesie 4. Women Prophetesses are forbidden this prophesying in the Church 1 Cor. 14. v. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law But women Prophetesses might have prophesied publickly if they had received the extraordinary gifts of prophesie Luk. 2. v. 36. And there was one Anna a Prophetesse the daughter of Phanuel v. 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Here a woman Prophetesse did with Divine allowance speak publickly to all and therefore in Gospel-days it was permitred to women who had an extraordinary gift of prophesie to speak publickly That publick prophesying which was not permitted unto women by the Word of God was ordinary for extraordinary prophesying was permitted unto women Luk. 2. 36 38. But the publick prophesying 1 Cor. 14. was not permitted unto women by the Word of God v. 34. Ergo The publick prophesying 1 Cor. 14. was ordinary Ergo it is still continuing Neither can it be said that before they had this liberty but now the Apostle taketh it a way for he urgeth their silence upon such grounds as would before the promulgation of the Gospel have made it unlawful for extraordinary prophetesses to have taught publickly as much as now 1 Cor. 14. v. 34. but to be under obedience as also saith the Law intimating that they should transgress the Law if they did not keep silence in the Churches therefore it was no new but an ancient prohibition fetched from the Law and from nature there is another Argument against it v. 35. For it is a shame for women to speak in the Church All laid together will speak it to be an ordinary gift of prophesying and so still continuing Obj. 2. It is evident by the series of this Chapter that the Prophets her spoken of and their prophesying was extraordinary v. 26. When Jus Divinum Minist page 97. 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 v. 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 prophesie was an extraordinary Dispensation of God given to the primitive Church but now ceased Answ 1. The series of the Chapter as hath been shewn speaketh the prophets and their prophesying to be ordinary as for v. 26. if our Brethren would have recited all the words it wonld have been evident enough that an ordinary gift may be intended the words run thus Every one of you hath a psalm hath a doctrine hath a tongue hath a revelation hath an interpretation our Brethren have left out those words hath a doctrine and then it seemeth as if none but extraordinary gifts were mentioned Such as have but ordinary gifts have a doctrine as well as persons extraordinarily gifted Ordinary Elders labor in the word and doctrine 1 Tim. 5. 17. And ought to be able by sound doctrine both to exhort and convince the gainsayers Tit. 1. 9. And therefore the joyning together of tongues interpretation and revelation doth not at all evidence that prophesying is an extra ordinary gift or Office for doctrine is joyned with them which is ordinary Their Argument must run thus That which is joyned with or reckoned up amongst extraordinary gifts is extraordinary But prophesying is so v. 26. Ergo. And then the Major is easily denyed for it is a common thing to joyn and reckon up extraordinary and ordinary gifts together And a like Argument we might use against them that which is joyned with or reckoned up amongst ordinary gifts is ordinary But prophesying is so 1 Cor. 12. 28. Rom. 12. 6 7 8. Ergo prophesying is ordinary Yea prophesying if mentioned at all 1 Cor. 14. 26. is joyned with or expressed by what is ordinary viz. doctrine 2. It is hard to determine that by revelation is meant prophesying v. 26. for revelation is distinguished from prophesying v. 6. except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine Here revelation and prophesying seem not to be the same and how will it be proved that by revelation is meant prophesying v. 26 if not their Argument falleth for it may be replyed Prophesying is neither of those three gifts which are joyned together v. 26. If prophesying be spoken of it is questionable whether it be expressed by doctrine which is ordinary or by revelation which is supposed to be extraordinary 3. There is ordinary revelation as well as extra ordinary if by revelation be meant prophesying v. 26. yet there is no necessity that it should be understood of immediate revelation and if not then it is not extraordinary As there is an immediate revelation by the Spirit so there is a mediate revelation by the written Word The Spirit useth the Word as a means whereby it giveth forth discoveries of the Will of God Ephes 1. v. 16 17 18. making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling c. He speaketh here of such revelations as are common to the Saints When by the Gospel they reach unto a knowledge of Christ and the hope of his Calling then they enjoy revelations Phil. 3. 15. If in any thing ye be otherwise minded God shall reveal even this unto you
to Timothy as well as that about Ordination 1 Tim. 2 ver 9. 11. In like manner also that women adorn themselves in modest apparel let the women learn in silence with all subjection This charge is given to Timothy also as well as that about Ordination and yet the things given in charge were to be acted by women not by Church officers but Timothy was to give forth directions unto women to put them in practice By all which it is evident that the writing to Timothy and Titus who were Church-officers about Ordination doth not prove that the work of Ordination belongeth to Ministers and not to the people for in the very same Epistles the Apostle writeth to Timothy and Titus about other matters which undoubtedly were to be acted by the people and cannot be restrained to Church-officers It is also considerable that it is said Tit. 3. v. 15. Grace be with you all and therefore more then Titus or Church-Officers even all the Saints in those places where Titus was are written to And Tit. 2. v. 15. These things speak and exhort 1 Tim. 4. v. 6. If thou put the brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ. Whence we conclude that the design of the Apostle in directing these Epistles to Timothy Titus who were Church-Officers rather then to Churches was not to restrain the acting of those matters contained in the Epistles unto Church-Officers but to excite Timothy and Titus to an exhorting and putting such in remembrance to whom it belonged to do them and what is written about Ordination may be acted by the people as well as other matters in the Epistles and the writing of them to Timothy and Titus will not forbid the one more then the other If no other special reason can be produced out of the Epistles themselves we must have recourse unto other Scriptures to find out to whom it belongeth to ordain and what is the use of these qualifications which are required to be in Officers and we find that they are to regulate the peoples Election as well as Ordination Act. 6. 3 5. Some things are written to them as Evangelists others to them either as Christians or as Officers to give directions about the acting of them are to be acted by Christians who are no Officers let it be proved that the rules about Ordination are to be put in practice by Officers onely They might hold forth that some Officers might ordain and yet be far from holding forth that the people may not Ordain Object 4. From the nature of Ordition It is a potestative and authoritative Jus Divin Min. p. 186. Mission It is an eminent act of jurisdiction not onely confirming a Minister in that office which he had before by Election but conveying the very office-power of preaching and administering the Sacraments It is that which gives the essentials of the Ministerial call and therefore by the rule of the Gospel it belongs to Officers and not to private persons The Scripture doth accurately distinguish between Church-rulers and private believers Heb. 13. 17 24. 1 Thess 5. 12. Private persons can with no more lawfulness convey power to another to administer the Sacraments then they can themselves lawfully administer the Sacraments Church-power is first seated in Christ the head and from him committed to the Apostles and from them to Church-officers And they alone who have received it from the Apostles can derive and transmit it to the other Ministers c. Ans 1. We deny that Ordination is a potestative and authoritative mission We have shewn that there is a vast difference betwen mission and Ordination 2. We deny that Ordination is any act of jurisdiction at all much less is it an eminent act of jurisdiction They would prove that the people may not ordain because ordination say they is an act of jurisdiction and that it is such an act they have not proved and therefore the Argument falleth of it self What they have added is far from proving it as appeareth by what followeth 3. We deny that Ordination conveyeth the Office-power of preaching and administring the Sacraments or that it giveth the essentials of the Ministerial call the grounds of this denyal we gave before 4. If Ordination did convey office-power or gave the essentials of the Ministerial call yet that doth not prove into be an act of jurisdiction It is an ordinary thing for the Free-men of a Corporation to convey office power or to give the essentials of a call to office to their Bayliffs and other Officers and yet the Free-men are no Officers nor cannot be said to put forth an act of jurisdiction herein And as it is without Scripture-proof that if private persons may convey power to others to administer the Sacraments then they may administer the Sacraments themselves so it is against the very rules observed in civil societies where it is ordinary for such to have a lawful power to give the essentials unto the call to office who have no power to execute the places of those Officers which they make but ought to be ruled by that power so communicated In civil Corporations the Officers are as clearly distinguished from the people governed as in Church-affairs they can be and yet the persons governed convey the power to the Governors and this without any act of jurisdiction by voluntary subjection and so in Church-matters the people convey office-power not by an act of jurisdiction but by voluntary subjection or promising reverence submission and obedience in the Lord to such persons in things wherein they act according to the Laws of their places and the perscriptions given unto Officers by Jesus Christ All Church-power is first seated in Christ the head and some was from him committed to the Apostles and some power also is committed to other Church-officers but that the derivation of it is by Ordination or by any act of jurisdiction is not proved and therefore the Argument is of no force against the peoples acting in Ordination Our brethren tell us of some that renounce and disclaim all Ordination from Ministers as unwarrantable and Antichristian and take it up from the people as the onely way of the Gospel Who these are of whom they speak we know not If some have renounced Ordination by Bishops usurping power above ordinary Elders and others have asserted that the people may ordain in case a Church hath no Officers in it yet they do not hereby either renounce Ordination it self or all Ordination by Ministers one of which they must intend by the Ordinance of Christ which they say is renounced and hence they are far from running upon the evils which our brethren mention or plunging themselves into such an inextricable difficulty as to renounce all the Minister and Churches in the Christian world and turn Seekers and therefore these objections concern not us And now from all the premises we shall conclude until we receive further light that the Scriptures do witness the essence of a call to office to consist in Election and that in some cases the people may ordain their own Officers and that such as are furnished with preaching gifts and graces may exercise them publickly without Ordination FINIS
a relation yet it doth not follow that it is so by whomsoever it be performed Obj. 2. Heb. 7. Without controversie the lesser is blessed of the greater Answ The Apostle asserteth Christ to be an High-priest after the Order of Melchisedec Heb. 6. ver 20. and giveth a reason of it Heb. 7. 1. and in the excellency and greatness of Melchisedec he setteth forth the excellency of Christ who is after has order ver 2 3 c. he proveth the greatness of Melchisedec and so of Christ because he blessed Abraham ver 6. and so must be greater then Abraham who received the blessing ver 7. without all contradiction the less is blessed of the greater But what is all this to prove that preaching is an act of authority Doe preachers succeed Melchisedec or Christ Can they bless with a High-priests blessing Are they greater then Abraham as he that gave this blessing was There is a blessing of reverence and worship so men bless God Psal 68. 19. Blessed be the Lord who dayly Dickson londeth us with his benefits There is a blessing of Charity so men bless one another by mutual prayer Rom. 12. 14. Bless them which persecute you bless and curse not It is required as a duty not of preachers only but of all Christians thus to bless yet neither of these kindes of blessing do imply superiority or authority or that he is greater who blesseth then he that is blessed He that blesseth by an Original inherent power as Christ doth he is greater then he that is blessed and of such blessing the Text speaketh but he that blesseth Ministerially and instrumentally is not alwayes greater then he that is blessed nor is the blessing alwayes an act of authority Object 3. The Apostle suffers not women to preach because they may not usurp authority over the man 1 Tim. 2. but is commanded to be in subjection upon which place Oecum The very act of teaching is to usurp authority over the man Answ There is a plain distinction and difference made in the very text alledged between teaching and usurping authority for the words are these But I suffer not a woman to teach nor to usurp authority over the man but to be in silence 1 Tim. 2. 12. That particle nor doth plainly intimate that two things are forbidden 1. Teaching 2. Usurping authority And a womans usurping authority over her husband seemeth to be the thing directly forbidden by the Apostle rather then the usurping of authority over the Church and hence the words are nor usurp authority over the man and the reasons inforcing it from the mans being first created ver 13. and from the womans being first deceived ver 14. speak it to be an usurping authority over her husband rather then over the Church that is forbidden However there is no such thing found in the Text as that the act of teaching is to usurp authority over the man Object 4. The publick work of the Ministry of the word is an authoritative administration like unto that of Cryers Heralds and Embassadors to be performed in the name of the Lord Jesus and therefore may not be performed by any but such as are authorized and immediately or mediately deputed by him 2 Cor. 5. 19 20. appears because in preaching the Key of the Kingdom of Heaven is used Answ 1. These titles we spake to in another place and thither we refer the Reader 2. A warrant from the written word to preach is authority enough and this we have shewn gifted men have If men who are not authorized by Christ to preach will do it and if this be an usurping of authority yet what is all this to prove either 1. That it is to usurp authority over the Church Or 2. That to preach without Ordination to the work is to usurp such authority over the Church These are the things which not being proved their Argument falleth 3. That there is a Key of Knowledge we grant Luk. 11. v. 52. which Christians who are not in Office may use 1 Cor. 12. ver 7 8. 1 Cor. 14. 1 Pet. 4. 10 11. And in Discipline the power of 1. Excommunication is the binding Key that which shutteth the Kingdom of Heaven the Church against offendors 2. Re-admission is the loosing Key or that which openeth the Kingdom of Heaven the Church to such as repent Matth. 18 vers 17 18. If he neglecteth to hear the Church let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Here the binding Key and the loosing Key are used about Church-censures and if both these were given to the Officers onely which we deny yet gifted men might preach neither can they gain any thing from the Keyes to prove that preaching is an Act of Authority much less to prove their Proposition Argum. 6. That which the Scripture reproves may no man practise But the Scripture reproves uncalled men for preaching Therefore The Minor say they appears in that the false prophets are reproved Jerem. Jus Divin Minist p. 89. 23. 21 32. not onely for their false doctrine but also for running when they were not sent I am against them saith the Lord a fearful commination if God be against them who shall be with them The false prophets themselves accuse Jeremiah Jerem. 29. 27. for making himself a prophet which though it was a most unjust and false impuration yet it holds forth this truth That no man ought to make himself a prophet the false prophets themselves being witnesses The Apostles in the Synod of Jerusalem speak of certain men that went out from them They went out they were not sent out but they went out of their own accord and this is spoken of them by way of reproof And then it follows They troubled you with words subverting your soules He that preacheth unsent is not a builder but a subverter of souls Answ 1. We deny that the Scripture reproves the preaching of gifted men who are unordianed to Office This Argument if it were wholly granted yet it proves not at all what it is produced for Their proposition is That none may do the work of the Ministry without Ordination or being solemnly set apart thereunto Their Argument to prove this is The Scripture reproveth uncalled men for preaching therefore uncalled men may not preach We may grant that uncalled men may not preach and yet may assert that unordained men if gifted may preach For gifted men are called to preach though they be not ordained Let them prove that Ordination is the onely Call to preach if it were granted that Ordination is the Call to Office as elsewhere they endeavour to prove yet it would not follow that there is no Call to preach without that unless it can be proved that there is no preaching but by Office 2. The places alledged
Rev. 2. and 3. 3. The efficient causes The principal efficient cause is the Lord he instituted and appointed officers to be in the Churches It is the Lord that giveth qualifications sutable to office It is the Lord that giveth in his word rules and directions to be observed in the constitution of officers 1 Tim. 3. ver 1 2 3. c. Act. 6. And when there is a due observation of those Divine rules then the Lord maketh the officer Act. 20. 28. The instrumental causes are the flock or Church and the person qualified It is by the intervention that the relation is introduced The Lord maketh use of them in the making officers or the Lord doth make officers by some acts put forth by these Act. 6. 5. Act. 14. 23. 1 Tim. 3. 1. 4. The formal cause of office a special and regular call or the Lords committing of a flock or Church of Christ to a mans charge and setting him over by election on the Churches part and acceptation on his part who is elected We term it a special call to difference it from the call which officers may have to lay out their gifts occasionally amongst those that are no Church or they no officers to and to distinguish it from the call that gifted Brethren may have to preach which cals are common we term it a regular call because it is to be made according to Gospel-rules The external or outward call which is to be so regulated consisteth in election with acceptation A Church is to chuse its officers Act. 6. ver 5. They chose Stephen An inferior officer a Deacon must be chosen much more is a free choyce necessary to a higher officer who is to take care of Souls Act. 14. 23. In every Church they chose them Elders Let any prove that the Gospel alloweth any man to take the charge of a Church by compulsion or whether the people will or no. And a Church cannot compel or force a man to be over it or to be a Pastor to it without his free consent and therefore acceptation on his part is necessary to the introduction of the Relation 1 Tim. 3. 1. If a man desire the Office of a Bishop An inclination or disposition to the office is to accompany an entrance upon it The doing the work of office would be by constraint and not willingly contrary to 1 Pet. 5. 2. if the undertaking that work were not with free consent By election the Church offereth to commit it self unto his charge who is elected By his acceptation he actually taketh the charge of that Church I Gospel-rules be observed in both then the Lord doth set him over it The Lords committing of a flock or Church to a mans charge or setting him over it for the work of the Ministry is the formal cause of office or that which giveth being to it this is the specificating distinguishing thing of an officer from no officer For duty is commanded from a man upon such a setting over a flock as from an officer he is to feed and take heed to all the flock or Church that he is over Act. 20. 28. Take heed to all the flock over the which the Holy-Ghost hath made you Overseers to feed the Church of God c. And that Church is commanded duty towards him that is over it as towards an officer Hebr. 13 ver 7 17. Obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give account c. That which is not committed to a mans charge he is not to give an account for and therefore it is here intimated that he which is over a flock hath the charge of it committed to him the flock ought to obey and submit to him as an officer which could not be if setting over or giving the charge of a flock did not give being to the Relation or office That the setting over is by Election with acceptation we shall afterwards demonstrate more fully 5. The final cause or the end of office the work of the Gospel or imployment of the Ministry i. e. in that Church he is set over for he doth not act as an officer to any other The Apostle giveth this as the end of office-gifts Ephes 4. ver 11. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for what end ver 12. For the perfecting of the Saints for the work of the Ministry for the edisying of the body of Christ c. And thus we have shewn what office is From what hath been already cleared we might draw many conclusions take two Conclus 1. Hence it followeth That there is no difference between that which maketh a man a Minister a Pastor a Shepheard and that which makes a man their Minister their Pastor their Shepherd and so that distinction so often repeated by our Brethren and so often called in for their relief will lend them no help at all being a distinction without a difference For we have proved that a man is an officer to a particular Church only and therefore that which maketh him an officer a Pastor maketh him their Officer their Pastor as the same that maketh a man an husband or a woman a wife doth make him her husband and make her his wife We would not overstretch the similitude to say that the Relation between an officer and a Church doth in all things agree to that between man and wife but in this it may agree and doth illustrate very fitly Conclus 2. Hence it followeth undenyably That the distinction between preaching and office and ex dono by office and by gift is Scriptural or founded on Scripture for if a man be a Pastor or officer only to a particular Church then if he preacheth to any other Church but that he is an officer to or to any other persons but of that Church he preacheth to them but ex dono by gift not as an officer to them Now our Brethren cannot deny the lawfulness of preaching to those that are not of a mans particular Church preaching is a special means for the conversion of Heathens and Indians c. 1 Corin. 14. 24. If all Prophesie and there come in one that beleeveth not So that unbeleevers and such as are no Church-Members may be permitted to come into Church-meetings to hear the Gospel preached And it is lawful in some cases to go and Preach to unbeleevers when they do not come to Church-meetings Act 16. 13 16. 11. ver 19 20 21. Yet they are no officers to such unbeleevers they have not the charge of such unbeleevers souls committed to them they are not over them in the Lord they cannot as officers exercise Church-Government towards unbeleevers that are no Church-Members they are not their flock for then they might do it and therefore in preaching to Heathens Indians they do not act as officers but meerly as in the capacity of gifted brethren
duty may not be neglected or that command broken Our Brethren grant that men ordained have not power to administer the Ordinances of Christ without a special call Jus Divin pag. 144. Gifted persons have power to preach and the Churches calling or desiring them to exercise their gifts may be sufficient to give an opportunity to preach yea the desire of a particular person sometimes may be enough Act. 8. 34 35. And the Eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himself or of some other man Then Philip opened his mouth and began at the same Scripture and preached unto him Jesus The Eunuchs request I pray thee was sufficient to give Philip an opportunity to preach Yea the desire even of an unbeleeving Magistrate in some cases may give opportunity to exercise ones gifts in a way of preaching Act. 13. ver 7. The Deputy of the Country Sergius Paulus a prudent man called for Barnabas and Saul and desired to hear the word of God and ver 12. Then the Deputy beleeved being astonished at the doctrine of the Lord. So Act. 13. ver 15 16. The rulers of the Synagogue sent unto them saying Ye men and Brethren if ye have any word of exhortation for the people say on Then Paul stood up c. The desire or call of a Magistrate or Minister yea the desire of the people as Act. 13. ver 42 44. may be call sufficient in some cases to exercise a mans gifts in a way of preaching But when a gifted person hath no such call to exercise his gifts he doth not sin in not preaching though possibly others may sin in not desiring him to preach 3. In such cases there ought to be a waiting in the use of means to satisfie the Church before the exercise of gifts though it be a duty in it self and a Church may sin in hindring a man from preaching either in the Church or elsewhere yet at this or that time it may not be his duty to doe it until other duties be done It is his duty to use means to satisfie the Church that he may act in it without offence to that and until this be done we conceive it is not immediately his duty in case of a Churches dissatisfaction about his ability to preach Obj. 3. This will prove that women may preach if every one that hath gifts may Mr. Collings Ans A particular exception is enough to restrain any general rule Women are expresly forbidden and that is one limitation of this general rule 1 Pet. 4. 10 11. But let it be shewn where all men not ordained are forbidden preaching without such a particular exception every gifted man may preach and find a warrant for it from that general rule It 's said Gen. 2. 16. The Lord God commanded the man saying Of every tree of the garden thou mayst freely eat But will Mr. Collings say That this will prove that Adam might i. e. lawfully eat of the tree of the knowledge of good and evil because it is said Of every tree doth not the particular exception v. 17. limit that general rule v. 16 It 's said 1 Cor. 14. v. 31. Ye may all prophesie will he therefore say Women may prophesie in the Churches and doth not all bring them in here as much as it doth 1 Pet. 4. 10. Every gifted man not excepted by some particular rule may preach Obj. 4. If all that have gifts and abilities to preach may do it then those who are fitted with abilities to be Generals of an Army or Captains or Parliament-men or Pleaders at the Bar may do the work of Generals Captains and Parliament-men and plead at the Bar. Answ 1. Those that have abilities for civil or military imployments may exercise those abilities if a King or Supream Governour doth command them to do it He that hath abilities to be a Captain may do the work of a Captain if the General biddeth him He may do the work of a General of an Army or a Parliament-man or a Pleader at the Bar being fitted with abilities if the King or those who are to appoint unto such works do impower him thereunto Now Christ the King of Saints and the great Captain-General of our Salvation who had all power in Heaven and Earth given unto him he hath commanded every man that hath grace and is gifted to preach and therefore every man who hath Grace and is gifted may Preach 2. He that doth the work of a General of an Army assumeth an office in the Army the General is the chief Officer there And he that doth the work of a Parliament-man assumeth the office of a Magistrate and so the Argument is impertinent We grant that Election and Ordination both are necessary in Order before the exercise of gifts Office-wise 3. Our Argument is not taken from a general Rule onely but from a particularizing of Preaching gifts therewith when a general Command is given to every man who hath a gift to minister with it unto others and one gift is particularly mentioned then it is undouted that every man who hath that particular gift ought to minister with it unless he falleth under some special prohibition and let our Brethren shew any such prohibition else their consequence is not good And let this alwayes be observed it is not Gifts but Christ by Gospel-Rules that warranteth and giveth the Authority or power to gifted persons to preach Gifts do qualifie and enable a person to the Act. Christ by Gospel Rules warranteth the acting in that way Gifts with graces are declarative that the person is warranted or authorized to Preach Charity bindeth to follow Gospel-Rules in the exercise of gifts for the good of others Obj. 5. Every one is to use his gift with respect to the gift it self and to his place and calling and no otherwise These spiritual gifts are to be exercised by every one in his own Sphere Jus Divinum pag. 102. by private persons privately by those that are in Office publickly and in the Congregation Aquila and Priscilla private persons yet of eminent gifts insomuch as they knew the way of Christ more perfectly then Apollos himself kept their own place they as gifted Christians did not undertake to preach publickly but took him to them and privately expounded to him the way of God more perfectly Act. 18. This is a notable pattern for private Christians even of the highest form to walk by in this way that they may find imployment for all their gifts Those women whom the Apostle honours with the Title of Labourers with him in the Gospel Phil. 4. 3. they laboured not by publick preaching for this the Apostle permits not to women 1 Tim. 2. but by private Advertisements and Admonitions as opportunities were administrd Therefore it follows not that because all gifts are to be improved therefore a gifted Brother may preach for first there are other ways of making use of our most excellent
it is enough to us that these are included neither doe we say that every Christian ought publickly to preach many have not the Talent of preaching gifts But whatseover Talents any man who is a professed Servant of Jesus Christ hath as vers 14. Who called his own servants he falleth under this promise in the improvement of them that to him shall be given He that hath private gifts if he useth them to him shall be given he that hath publick gifts if he useth them to him shall be given Now none can deny that many un-ordained men have preaching gifts i. e. gifts that render them apt to teach for a knowledge of their having such gifts is pre-required unto ordination And here is a promise annexed unto the use of any Talents that any professed servant of Christ hath and therefore they that have preaching gifts whether they be ordained or not do fall under this promise in the use of their gifts Object 1. There is no great trust to Arguments for positive truths from parabolical expressions what Talents are there meant is not exprest Answ 1. Parables are proofs of some positive truths else of what use are they To strain parables beyond the scope of Christ in them is unsafe But that by Talents are meant gifts by trading a using or improving those gifts by Servants not onely Officers but visible Saints professing subjection unto Christ as their Master c. it is not to be denyed with any colour of reason So that Arguments drawn from the parable this way would be strong 2. Our Argument is not from the parable but from a general rule that hath a promise included in it Indeed it is applyed to the parable as a reason of that proceeding ver 28. but also it is applyed unto other things as Mark. 4. 24 25. Take heed what you hear and unto you that hear shall more be given for he that hath to him shall be given If they improve Gospel-opportunities if they keep the word themselves which they hear and measure out or communicate unto others what they have heard they shall not miss of their reward more shall be given them So that it is no parabolical-argumentation but from a clear rule that saith whatsoever gifts the Lord hath bestowed upon his servants in the Church they are in a way to enjoy the promise of encrease if they be in the improvement of them Object 2. This will prove that women may preach too Answ It is denyed because women are excepted It is sayd Josh 5. ver 5. All the People that came out i. e. out of Egypt were circumcised will any conclude therefore women were circumcised All includeth women in that case as much as all that have gifts or Talents doe include women in this case Object 3. But may it not be meant of Ministerial Talent and a called Ministry ver 14 15. his servants Answ Though the parable of the Talents might be understood of them yet this general rule and promise cannot be restrained to them because it is applyed even to hearers Mark 4. 24 25. Unto you that hear shall be given For and because the rule is so general 2. Neither can the parable be restrained to them seeing others besides Officers are in the Kingdome of Heaven are servants have their Lords goods and must give an account Obj. 4. But they must do it orderly first be ordained and then preach and is there no way of improving gifts but in publick preaching he that that hath them must improve them in his Sphere Answ 1. It is granted that he must be ordained when he undertaketh to be an Officer but Election or a Call from a Church must precede that let it be proved that a man may have ordination to Office-work before he hath Election from a Church or that he may suspend the exercise of his gifts until he hath such a Call from a Church It is possible that a man may have gifts which render him apt to teach divers Yeares before any Church may elect him to Office but he would be in danger of losing the benefit of this Promise to him that hath shall be given and of falling under that dreadful threatning from him that hath not shall be taken away even that which he hath if all this time he should not exercise his gifts 2. It belongeth to his Calling who hath gifts fit for publick use to improve them publickly the very end of the Lords affording such gifts is That they might be laid forth in such a way 1 Cor. 12. 7. The manifestation of the Spirit is given to every man to profit withal If one ordained to Office-work should use his gifts in a private and not in publick he would be called to an account for not using or improving his gifts and not barely because being ordained he did not use them publickly Men shall not be called to an account barely for the not using gifts but for the not using them in that way wherein they might most have promoted the Lords glory and the publick good Argum. 5. From Gospel-presidents or examples That which is holden forth by Gospel-presidents or examples with Divine allowance that may lawfully be practised But the ordinary exercise of preaching gifts in publick Assemblies by persons who are not ordained Officers is holden forth by Gospel-presidents or examples with Divine allowance Ergo The ordinary exercise of preaching gifts in publick Assemblies by persons who are not ordained Officers may lawfully be practised The Major we suppose will not be denyed It is our duty to walk as we have Christ the Apostles and primitive Saints for a pattern Phil. 3. 17. Brethren be followers together of me and mark those that walk so as ye have us for an ensample There was the same rule of obedience then as now viz. The Gospel and therefore what those Saints did unless by an extraordinary Call with Divine approbation must needs be our duty as well as it was theirs the Lord would not then give allowance to any sinful practise The Minor that the ordinary exercise of preaching gifts in publick Assemblies by persons not ordained Officers is holden forth by Gospel-presidents or examples with Divine allowance we prove 1. From the preaching of Apollo Act. 18. 2. From the preaching of the scattered Saints Act. 8. v. 11. 1. From the preaching of Apollo Act. 18. v. 24. And a certain Jew named Apollos born at Alexandria an eloquent man and mighty in the Scriptures came to ephesus ver 25. This man was instructed in the way of the Lord and being fervent in spirit he spake and taught diligently the things of the Lord knowing onely the baptism of John ver 26. And he began to speak boldly in the Synagogue ver 28. He mightily convinced the Jews and that publickly shewing by the Scriptures that Jesus was Christ From these verses we observe these things 1. That Apollos preached v. 25. He spake and taught diligently 2. That he preached in
Jews and ordinary Saints are commanded to be fervent in Spirit Rom. 12. 11. Therefore these will not prove an extraordinary Call 2. His being so uninstructed in the way of the Lord as Aquila and Priscilla excelled him in knowledge therein v. 26. strongly argueth his not being extraordinarily gifted 3. The people at Ephesus where he preached v. 24. 25. were after his departure from them ignorant of those extraordinary gifts of the Holy Ghost Acts 19. v. 1 2. We have not so much as heard whether there be any Holy Ghost If Apollos who before preached to them had been indued with those extraordinary gifts of the Holy Ghost surely they should have heard of it Obj. 2. But how will it be proved that Apollos being one of Johns Disciples had no commission from John to preach Answ 1. Let those that can prove that he had such a commission from John the Gospel is silent about it we read that he was gifted v. 24. Might in the Scriptures and that he had a zealous disposition to exercise those gifts and that put him upon preaching v. 25. Being fervent in Spirit he spake and taught This seemeth to hold out that persons really gifted being fervent in spirit may speak and teach where opportunity is offered 2. We cannot find that John gave commission to any of his Disciples to preach the Objection is built upon this Supposition and this being denyed it is altogether groundless we ask how it will be proved that John gave a commission to any to preach if it cannot be proved that he did the Objection is vain Obj. 3. Apollos abilities were eminent he was eloquent and mighty in the Scriptures and he preached where there was no Church and therefore this will not warrant their preaching who have not such gifts in places where Christ is known Answ 1. It matters not how eminent his gifts were the Question is not whether persons not eminently gifted may preach but the Question is whether persons so eminently gifted as according to Gospel-Rules Preachers ought to be may exercise those gifts in publick Assemblies though they be not ordained to Office-work If they will grant that men of like abilities with Apollo may preach without Ordination then they cannot with any colour of reason deny a like liberty to others to preach without Ordination if their gifts be so eminent as according to Gospel-Rules Preachers ought to be though far inferiour to Apollos 2. The Objection supposeth that gifted men without Ordination may preach where no Church is we wish that liberty were not denyed them But let it be proved that it is more unwarrantable to preach where a Church is then where no Church is 3. If it be said that because there was no Church therefore Ordination could not be had and so he might lawfully preach without it which otherwise he might not have done if there had been a Church to give Ordination We answer Though Ordination could not be had there if there were no Church yet it might have been had else-where at Jerusalem Obj. 4. Apollos seems to be more then a gifted Brother for he is ranked with Paul and Peter 1 Cor. 1. 12. he is called a Minister 1 Cor. 3. 5. Answ That was afterward when he was at Corinth he might be an Officer for ought we know and be ordained but his preaching at Ephesus Act. 18. 24 25. was before his going to Corinth v. 27. when he was disposed to pass into Achaia the Brethren wrote exhorting the Disciples to receive him Act. 19. 1. And it came to pass that while Apollos was at Corinth This intimateth that Apollos going to Corinth which was in Achaia was after his preaching at Ephesus his being an Officer afterward at Corinth doth no more prove that he was an Officer before at Ephesus then his knowing the baptism of Christ at Corinth doth prove his knowing of it at his first coming to Ephesus when he is said to know onely the baptisme of John And those who are now but gifted Brethren may afterwards become Officers 2. From the preaching of the scattered Saints Act. 8. 11. we infer the lawfulness of gifted mens preaching though not ordained It is said Act 8. 1. And at that time there was a great persecution against the Church which was at Jerusalem and they were all scattered abroad thorow out the regions of Judea and Samaria except the Apostles v. 3. As for Saul he made havock of the Church entring into every house and haling men and women committed them to prison v. 4. Therefore they that were scattered abroad went every where preaching the Word Act. 1. 1. v 19 20 21. And the hand of the Lord was with them and a great number believed and turned unto the Lord. From hence we observe 1. That these scattered Saints preached publickly Act. 8. 4. they went every where preaching the Word 2. That they had Divine allowance in this their preaching Act. 11. v. 21. The hand of the Lord was with them and a great number believed the Lord eminently owned their labours with his blessing which argues his approbation of them in their work 3. That these scattered Saints who preached were many of them at least unordained This may appear from Act. 8. v. 1 4. The persons who preached are said to be the scattered Saints v. 4. They that were scattered abroad went every where preaching and who were scattered is declared v. 1. There was a great persecution against the Church which was at Jerusalem and they were all scattered abroad We argue thus Those who were scattered abroad upon the persecution they preached the word with Divine allowance But many men un-ordained were scattered abroad upon the persecution Ergo Many men un-ordained did preach the word with Divine allowance The Major is proved Act. 8. 4. The scattering abroad is the very Character which the Holy-Ghost doth set out these preachers by neither is it said some of those that were scattered but they that were scattered therefore very very many a very great if not the greatest part of those who were scattered they preached otherwise if but a few of them had preached it had been improper to set out who were preachers by the scattering Those that had not abilities could not doe it but all that were scattered who had gifts did it else the phrase were improper The Minor is proved Act. 8. ver 1. If it was the Church at Jerusalem that was scattered abroad upon the persecution then many men un-ordained were scattered abroad for surely none will say that the Church was ordained Church according to the usual acceptation of it must imply the generality of the members and surely our Brethren will not say that the generality of Church-Members were ordained or were Officers But it was the Church at Jerusalem that was scattered abroad upon the persecution Ergo many men un-ordained were scattered abroad The Minor is plain Act. 8. ver 1. There was a great persecution against the
Church which was at Jerusalem and they were all scattered abroad Our Brethren Jus Divin Minist pag. 110. assert That they were men in Office who were scattered and that these all were all the Church-Officers The Text saith The persecution was against the Church they say it was onely against the Officers of the Church The Text saith all were scattered They say only the Officers who were few in comparison of the Church were scattered We confess we cannot but wonder at such interpretations 1. The very Grammatical construction will forbid its being restrained to Officers or their being chiefly intended For ask the Question Who were all scattered abroad The answer must be The Church which was at Jerusalem there are no other persons spoken of for it to have reference unto Officers were not mentioned before Church was and therefore it was the Church and not Officers onely that were scattered and did Preach 2. The Apostles who were the chiefest Officers were not scattered ver 1. They were all scattered except the Apostles Now if the persecution scattering had been of Officers onely then the scattering would have been rather of the Apostles who were the chiefest Officers then of inferior Officers Therefore it 's probable their spite was rather against Church-order and their design rather to break the Church then to scatter Officers Object 1. All the Beleevers were not scattered for it is said ver 3. That Saul made Jus Divin pag. 110. havock of the Church entring into every house and women committed them to prison And Act. 11. 22. There is express mention made of the Church at Jerusalem notwithstanding the persecution Had all the Beleevers been scattered what should the Apostles have done at Jerusalem Answ 1. That by Church is not meant Officers onely ver 1. is cleared ver 3. and that the persecution was against more then Officers for men and women suffered by it 2. Pauls making havock of the Church might be one means of the total scattering of it it may be a narration how the Church came to be scattered rather then of what followed its scattering It may be a declaration of Sauls carriage in this persecution rather then after it It is not said that all were scattered and then Saul made havock of it his making havock of it might be that which fully scattered it and hence the scattering is mentioned again after his making havock of it ver 4. Therefore they that were scattered 3. All the Beleevers might be scattered and yet Saul might be said to make havock of the Church entring into every house after scattering Some of that all might be scattered in Jerusalem and so Saul might be said to make havock of the Church in haling our individual Members of the Church out of those private houses into which they were scattered and putting them in prison The Church might be said to be scattered when deprived of liberty to hold up Church-meetings though the Members had not been driven out of Ierusalem The Text doth not say that they were all driven out of Ierusalem by this scattering though it mentioneth other places into which they were scattered The Church might be scattered thorowout those places mentioned and in Jerusalem too and Saul might make havock of it at Jerusalem 4. Whereas they say there is express mention made of a Church at Jerusalem notwithstanding the persecution Act. 11. 22. We answer This doth not hinder but that all the beleevers might be scattered but onely denyeth that the scattering was perpetual Before the dispersion we read onely of a Church at Jerusalem but before the time mentioned Act. 11. 22. we read of Churches in Judea Act. 9. 31. new Churches were planted in the time between and therefore it is easie to conceive that there was space enough for so many of the scattered Saints to return the persecution ceasing as might walk as a Church at Jerusalem again And for this end might the Apostles tarry still at Jerusalem to put the Church in order again when the heat of persecution should be over and to preach for the conversion of others so soon as liberty should be offered And Sauls entring into every house and haling men and women to prison ver 3. doth argue that not the Officers onely but the Church was now scattered why else should he mention women or make such a narrow search in every house for them if Church-meetings had still continued where he might have taken many together Therefore the beginning of the scattering seemeth to be by depriving of liberty for publick Church-meetings the full scattering by haling out of private houses Object 2. The word all is used here with an exceptive partcile which necessitates to be meant not of Beleevers but of men in Office for if all relate to Beleevers then it will follow that there was not one Beleever left in Jerusalem except the Apostles The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Genitive case in the New Testament being alwayes exceptive to the utmost as appears Joh. 8. 10. Act. 15. 28. and 22. 22. Mar. 12. 32. but this we are sure is false Answ 1. All is frequently taken for the generality of those persons spoken of yet not including every individual as is often urged against those that assert Universal Redemption as Matt. 21. v. 26. All hold John as a Prophet Yet many did not know John and so could not take him for a Prophet Mark 1. ver 5. There went out unto him i. e. to John all the land of Judea and they of Jerusalem were all Baptized All i. e. very many every individual went not out nor was Baptized by John we read of some that were not Baptized of him Luk. 7. 30. And if we take all in this sence it amounteth but to thus much all i. e. the generality or very many of the Church were scattered 2. There are like expressions used in other terms which are not exceptive to the utmost as Mat. 24. 22. Mar. 13. 20. Except those days should be shortned there should no flesh be saved i. e. very few would be saved not but that some individuals might be saved though they were not shortned Surely some shall be saved whilst the tribulation doth last viz. the Elect for whose sakes the days are shortned And if we take all in this sense it ariseth but to thus much All were scattered abroad i. e. very many were scattered so as there remained very few except the Apostles 3. Admit that all used with the exceptive particle should be exceptive to the utmost yet this doth not follow that then there was not one believer left in Jerusalem except the Apostles the utmost it would amount to is That there were not any believers which were not scattered abroad or that all the believers were scattered abroad except the Apostles But many of them might be scattered about Jerusalem for all this To shew how great the dispersion was it is said Act. 8. 1. They
distinction between School-master and Scholars is not taken away hereby he remaineth School-master still to those youths who teach others in the School So gifted men are by Christs appointment to teach others and yet the distinction between Shepherd and flock Pastor and people is not taken away hereby the Officer of such a Church where such gifted men are doth remain a shepherd a pastor or Teacher still even to those gifted men who teach others 3. If you will take pastor shepherd or teacher not for the relation or such as take charge of a flock a people a Church for feeding and teaching but for any that doe feed or instruct others yet in that sense will not the distinction betweene shepherd and flock c. be taken away for there are many in a Church that are not gifted to teach others and they and the women are fed are taught Yea those who themselves are teachers yet in that general sense are properly said to be taught when they hear others preach 1 Cor. 14. 31. Ye may all prophesie one by one that all may learn and all may be comforted All the prophets when they hear they are Learners And thus we have answered their first argument No Religious service may be performed Argum. 2. Jus Divin Min. p. 85. unto God by any other sort of persons then such as are appointed or otherwise warranted thereunto The preaching of the word is a religious service unto which persons gifted not ordained are neither appointed nor warranted Therefore the preaching of the word may not be performed by gifted persons un-ordained Answ We deny their minor and we assert That persons gifted not ordained are appointed or warranted to preach the word Object 1. They are not appointed for then every gifted man that preacheth not is guilty of the sin of omission Answ 1. So he is guilty of the sin of omission if an opportunity hath been offered and he will not preach If no door be regularly opened for men gifted or Ordained to exercise their gifts then it is no sin of omission 2. He is guilty of the sin of omission if he doth not preach at all if scuh an opportunity be offered but he may not be guilty of the sin of omission for not preaching at this place or that time as the want of a call from others to exercise his gifts may free it from being a sin of omission so there may be something that may justly hinder the person gifted from accepting of a call to preach in such a place or at such a time as sickness may disable and other natural causes so upon moral accounts either men gifted or ordained may lawfully refuse to preach to some people at some times Obj. 2. Then preaching must be looked upon as a common duty enjoyned unto all believers as such and every one should study Divinity in order to preaching and wo to him that preaches not though he could preach but one Sermon onely and doth not Answ 1. If they intend this of being immediately under an injunction to preach there is no shadow of reason for the consequence To say if all gifted persons are to preach then all believers are to preach as such we deny it for many believers are not gifted it is enjoyned onely to gifted believers 2. If they intend it of a mediate injunction that believers as such are enjoyned to seek for such gifts as they may be able to teach others we see no inconvenience in that for the Apostle exhorts the Brethren in general of the Church of Corinth to covet to prophesie 1 Cor. 14. v. 1 5 39. And the Apostle blameth the Hebrews in general thus Heb. 5 v. 12. When for the time ye ought to be teachers ye have need that one teach you 3. The Apostle was undoubtedly ad Officer and saith it of himself 1 Cor. 9. 16. Wo is unto me if I preach not the Gospel And therefore this concludeth no further then Officers or if it doth reach further it is onely as we have expressed under the former Objection about its being a sin of Omission not to preach 4. We deny that such a man is gifted who is able to make but one Sermon in his life-time We ask our Brethren whether they would deem a man gifted to preach and so durst ordain him if he could make but one Sermon To prove their Minor further that gifted persons are not warranted to preach they tell us that the Ministry of the word is founded in institution and therefore must be regulated according to it and tell us That for the publick exercise of gifts by those who are no Ministers they find no institution and refer to their answers to Objections And in answer to this we refer the Reader to our foregoing reasons which prove an institution for it If no man may do the work of the Magistrate in the Civil or of a Deacon in the Ecclesisiassical Argum. 3. Jus Div. Min. p. 86 state but he that is called to the Office of a Magistrate or of a Deacon then much less may any man preach the word which is the work of a Minister but he that is called to the Office of the ministry But no man may do the work of a magistrate in the Civil or a Deacon in the Ecclesiastical state but he that is called to the Office of a magistrate or of a Deacon therefore Answ 1. This argument holdeth as strongly against the preaching of any as probationers as it doth against other gifted men Our Brethren hold forth this as their own principle and practice that men may preach for tryal several times before they be ordained and indeed how could it be known that they were apt to teach if they never made tryal no man may doe so much as one particular act that belongeth to a magistrate unless he be called to the Office of a magistrate it was but one particular act that was desired Luk. 12. ver 13. If this argument therefore be valid they must not preach so much as one sermon as probationers before they be ordained to Office 2. Both propositions may be denyed 1. The Major or consequence will not hold good Though no man might do the work of a magistrate or of a Decon but he that is called to such Offices yet a man may preach the word which is one work of a Minister who is not called to the Office of the ministry Because the work of a magistrate is peculiar to and doth necessarily imply and presuppose the Office of a magistrate but preaching the word doth not necessarily presuppose or imply the Office of the ministry Preaching is one work which ministers in Office do perform but it is not so peculiar to Office as the work of a Magistrate is As for example Prayer is one work of a Minister Act. 6. ver 4. But we will give our selves continually to prayer and to the ministry of the word Their argument is as forcible against gifted
is able to do the lesser therefore he is able to do the greater Now the office of a Deacon is inferior to the office of a Presbyter c. Answ 1. Our brethren use the same Argument from the lesser to the greater Affirmatively and take it from this very instance of Deacons Surely they might take such Coyn as they pay to others To Prove Ordination of Ministers to be an Ordinance of Christ in Jus Divin Minist p. 1. pag. 158. this very book they use this Argument In the very choice of Deacons which was but an inferior office and serving onely for the distribution of the temporal estates of people the Apostle requires that they should not only be Elected by the people but also ordained to this Office much more ought this to be done in the choice of persons who are called to the work of Preaching and dispensing Sacramental mysteries a service of all others of greatest weight and worth These are their own words in which the Reader may see that they argue not onely from the lesser to the greater but even to the greatest and that Affirmatively The Argument is the same and as forcible if we apply it to Election and say thus In the very choice of their Deacons which was but an inferiour Office the people had the power of Election much more ought they to have the choice of their Pastors who are to be exercised in the work of Preaching and dispensing Sacramental mysteries which are services of all others of greatest weight and worth 2. An Argument from that which is both lesser in it self and also in probability to that which is greater may not be valid Affirmatively we grant it is no good way of arguing to say because a man is able to do the lesser therefore he is able to do the greater Our brethren are mistaken if they think that we argue thus the people are able to chuse Deacons Ergo they are able to chuse Pastors That the people have abilitie to chuse their Pastors is not the immediate conclusion of our Argument from Act. 6. but that Christ hath granted the people a liberty or power to elect their Pastors this is it which we strictly conclude thence and in the second place we may argue That because Christ hath granted them liberty or power to chuse their Pastors therefore he hath given them ability to do it These are two distinct questions 1. whether the people have abilitie to chuse their Pastors 2. whether Christ hath granted the people or a particular Church liberty and power to chuse them It is the latter of the two which we determine Affirmatively from Act. 6. If their abilitie to chuse their Pastors be questioned we have many other Mediums to prove that by as John 10. v. 4. The sheep follow him i. e. Christ for they know his voice v. 5. And a stranger they will not follow but will flee from him for they know not the voyce of strangers and v. 14. 27. Whence it is evident that not only Church-officers as Pastors and Teachers but the sheep of Christ who are to be fed or Taught even they have abilitie to discern whether it be Christs voice or the voice of strangers which they hear whether they be such Teachers as they are to follow or such as they are to flee from and what can be required more to give abilitie for Election but a knowledge what Teachers they are to own and who are to be avoided our Brethren at other times will grant that the peoples choice maketh a man their Minister their Pastor and how could this be if they had not ability to chuse and why is it that they here argue against their having the whole and sole power of Election if Officers lay claim not onely to Ordination but also to part of Election it will be next unto nothing that they will leave to the people 3. An Argument from the Lesse to the Greater in probability or in the causes of it though the thing also be greater in it self yet is valid affirmatively in Divine things from that which is less credible lesse likely hath less apparent grounds and causes for it to that which is more credible more likely hath more apparent grounds and causes for it is a good way of arguing and that affirmatively and therefore it is not a certain rule which our Brethren give that Argumentum a minori ad majus non valet Affirmative The Scripture is frequent in such arguings as Mat. 6. v. 26. Behold the fowls of the Air your heavenly father feedeth them are ye not much better then they v. 30. If God so cloath the grass of the field which to day is and and to morrow is cast into the oven shall be not much more cloath you O ye of little faith Luk. 12. v. 6 7. Are not five sparrows sold for two farthings and not one of them is forgotten before God but even the very hairs of your head are all numbred fear not therefore ye are of more value then many sparrows Luk. 11. v. 13. If ye then being evil know how to give good gifts unto your children much more shall your heavenly Father give the holy Spirit to them that ask him The Argument from the Less to the Greater affirmatively is urged in all these instances from the Lords taking care of the Lillies of the field and the fowls of the air which are of less value he argueth that he will take care of his own people who are of Greater value or far better then they From earthly Fathers providing for their children he affirmeth with a much more that our heavenly Father will provide for his children things far Greater in themselves And the same is our Argument from Act. 6. If the Lord would have the people have the whole and sole choice of their Deacons who were to take care of their bodies and worldly goods much more would the Lord have the people have the whole and sole choice of their Pastors and Teachers who are to take care of their souls as Dr. Ames saith There are more and more weighty causes requiring the consent of the Church in appointing Pastors then in appointing Deacons Indeed the spiritual welfare of souls is promoted or hindred according to the sutableness or unsutableness of the Teachers as the comfort of the natural life would many times be lost if a man should be forced to take a woman to be his wife without chusing her or a woman were forced to have a man for her husband that she did not chuse yea though the parties might be gracious that were so taken unchosen So the comfort of the spiritual life would often be lost if such Pastors were obtruded upon Churches as they did not chuse and many temptations they might be exposed to in the case of unsutable Pastors more then in the case of unsutable Deacons and therefore the whole and sole power of chusing Pastors appertaineth to the Church
a Synod who may not ordain then they will make a Synod inferiour to a classical Presbytery Neither is it material that Officers acted in this Synod as well as Brethren for Apostles acted in it also and we may assert that the Brethren of Churches may act in a Synodical way without Elders when they want Elders as well as our brethren may say that Elders in these dayes may act in a Synodical way without Apostles Our Argument therefore may run thus Those that may act as our brethren phrase it in making decrees in a Synod they may ordain But some believers who are no Officers may act in making decrees in a Synod Ergo some believers who are no Officers may ordain That a Church may design fit persons to perform some special services we might evidence also from 2 Cor. 8. v. 18 19. Who was also chosen of the Churches v. 23. They are the Messengers of the Churches c. Let any shew any special reason why the Churches may not chuse and depute fit persons to ordain as well as to perform other special and publick services when occasion is offered Arg. 5. Those that give the essence of the call to office may also give the adjunct But some believers without Officers do give the essence of the call to Office Ergo some believers may give the Adjunct The Major our brethren grant these are their own words If Election give the essence to a Minister and Ordination onely Jus Divin Min. p. 188. an Adjunct we see no reason why they that give the essence should not also give the Adjunct It is in the Lords power to limit an Adjunct more then that which is essential but let any prove that in this case any such limitation is given if not then they that may do the greater act may do the lesser when it is about the same matter and for the same general end otherwise the disability to do the lesser might render the greater act in a great measure frustraneous as to its end The Minor we have proved before in showing that Election is that which giveth the essence to the outward call to office and that Election belongeth to a Church and if Election giveth the essence then Ordination must needs be but an Adjunct to that call Obj. As to what is objected that if this Argument be valid it would follow that people might ordain their own Ministers not onely when they want Elders but when they have Elders Ans 1. This doth not deny the Argument but strengthen it if our brethren will grant that it is more then we ask of them if the Argument will infer more then we produce it for that doth not hinder the validity of it unless it can be proved that it crosseth some Gospel Rule therein 2. We deny that such a consequence is necessary for such a duty is to be performed by the meetest and ablest persons in a Church because that tendeth most to edification and it is supposed that where a Church hath Officers they are meetest and ablest to go before the Church in prayer and therefore they cannot be excused though we know not but if that they want help they may be assisted by the ablest members Also where a Church hath officers they are chosen purposely to take the charge of the weighty concernments of the Church and to be chiefly active therein for the good of the Church and therefore by their place they are obliged to go before it in all its affairs which are not by some special word of institution limited unto others And even in family-relation a woman being without a husband or in his absence may go before the houshold in prayer and other family duties which having a husband it belongeth to his place to perform when she hath his presence Arg. 6. If Ordination consisteth in or be made up of such acts onely as believers may undoubtedly perform and these acts be not limited in their use upon this occasion to officers onely then in a Church which hath no Officers some believers may lawfully or warrantably ordain without Officers But Ordination consisteth in or is made up of such acts onely as believers may undoubtedly perform and these acts are not limited in their use upon this occasion to officers onely Ergo In a Church which hath no Officers some believers may lawfully or warrantably ordain without Officers The Major is undeniable if believers may perform all the acts that are used about Ordination upon other occasions none can with any shadow of reason confine those acts here onely to Officers unless they be limited to them on this occasion as they are not upon other occasions The first part of the Minor we shall prove by considering all the requisites unto Ordination There are but three things on the part of the person ordaining that can be proved to have been belonging to it 1. Fasting 2. Prayer 3. Imposition of hands And we suppose the second viz. Prayer is that which it doth consist in and is made up of so far as any man doth act in it yet we shall speak to all 1. That some believers may fast upon solemn occasions cannot be denyed Mat. 6. v. 16 17 18. 1 Cor. 7. 5. Nay that they may fast upon this very occasion of Ordaining officers will we suppose readily be granted and may probably be gathered from Act. 14. 23. Fasting then belongeth to believers and not to officers onely 2. That prayer is a duty which believers may yea ought dayly to perform is undenyable also Mat. 6. ver 6. 9. Jam. 5. 13. 1 Thes 5. 17. And that they may and ought to pray for officers is evident also 1 Thes 5. ver 25. Brethren pray for us The Apostles called upon the believing Thess alonians to pray for them pray for us 2 Thes 3 ver 1. Finally brethren pray for us c. This Epistle is directed to the Church Ch. 1. 1. and here the brethren are called upon to pray for officers yea for extraordinary officers pray for us and what should be the end of their Praying or what should they pray for that the word of the Lord may have free course and be glorified Surely this is the main the chief thing prayed for in the Ordination of Preaching officers that the Lord would make them very prosperous in the work they are called to that the word dispensed by them may have free passage Let any prove any greater end of prayer in Ordination then this is And if believers may pray for the same end that men do in ordaining officers what substantial difference is there between this and acting in Ordination indeed this is a dayly work and that a solemn set day for the same work that ushereth them into the work of their office this is constantly to be performed whilest they are in their work but why believers may not act in prayer for their officers upon a solomn set day as well as they may every day
Churches extraordinary helpes were necessary for the giving a knowledge of that Gospel order which Christ would have observed in his Churches and as Physical rules may be known in the Theoretical part and yet it is needful to have direction in and about the practical part so when the Apostles had converted people to the faith it was needful that they or Evangelists c. should give them a knowledge of Church order what Officers they should have and also direct them how to put in practice such Gospel Rules as are left about the attaining of Gospel Officers and although Paul and Barnabas and Titus had not acted at all in the Ordination yet their going from place to place had not been unnecessary because their guidance and direction was advantageous in coming up to Gospel order 2. We might as well say to what end and purpose should the people ordain in those dayes when there were Apostles and Evangelists who might by their office go from place to place and ordain many works that men lawfully may do yet if others be put in trust to do such things they say to what purpose should we act in them when they need no help we will not take the works out of their hands yet this hindreth not acting in them when help is wanting which is the case when a Church is without Officers 3. It is not proved that the principal or chief end of Christs appointing Officers either extraordinary or ordinary or of Paul and Barnabas in going from place to place or of Titus in staying at Crete was to ordain Elders that was but a little parcel of their work whereas our brethren speak of it as if it were the chief intendment of their journeyings too and fro And unless it were their main business which cannot be proved what colour of reason is there in it against the peoples ordaining because Paul and Barnabas went about confirming the souls of Saints c. Act. 14. 22 23. and ordained Elders in some Churches in their journeyings and because Titus was left at Crete to set in order things wanting Tit. 1. 5. and where they were without officers did ordain elders therefore it was to no end and purpose that they went from place to place or that Titus stayed at Crete if the people themselves might ordain Who will not discern the weakness of such an Argument it may easily be answered that if they had not ordained one elder or if the people had ordained all in their presence yet there were other necessary ends and purposes that they were sent from place to place about viz. to Preach the Gospel and confirm the Saints c. 4. Christ hath appointed officers to do some works which others may do who are no officers yet it was not in vain or to no end and purpose that officers were appointed to do them officers are appointed to visit sick the Jam. 5. 14. Is any sick among you let him call for the elders of the Church c. and yet will any say to what end and purpose are elders appointed to visit the sick if others may be called for and may visit them will our brethren say here frustra fit per plura c. There might be some officers its like in some of those Churches where they ordained elders and Paul and Barnabas Preached where they went but will any say to what purpose did they Preach if the officers that were before in those Churches did Preach frustra fit per plura c. This Argument would be as strong against Apostles and Evangelists Preaching where officers were who might Preach as against the peoples ordaining without officers The Apostles and other officers might be appointed to do it and yet the people might have liberty to ordain in a Church without officers and we can find no Scripure that this will be against Object 3. All that is written in the Jus Divin Min pag. 186. Epistles concerning the Ordainers and the qualification of the ordained c. is all written in the Epistles unto Timothy and Titus who were Church-officers In the other Epistles which were written unto the Churches there is no mention made of these things which doth abundantly prove unto us that the work of Ordination is a work belonging to Ministers and not to the people Ans 1. It is usual to direct charges unto officers when yet the duties required are to be performed by the people at least when their concurrence with the offices is called for in coming up to the duties so Rev. 2. the Epistles are dedicated to the Angels of those Churches and yet our brethren grant that they are to be understood as meant of the whole Churches as appears Revel 1. 11. Revel 2 ver 7. 11 17. So although those charges be directed to Timothy and Titus yet as Master Hooker observeth It never was intended they should act them alone c. Either these things were to be acted by Timothy and Titus with company and then why not by the people as well as by officers there is as little mention made of the concurrence of officers as of the people and if we fetch the Rule for it from other Scriptures then the qualifications of officers being laid down in those Epistles as they were before the people to regulate their Election Acts 6. ver 3. hence we may safely conclude that the people are intended and are to be acters in following these charges as well as officers If Timothy and Titus were to act them alone then they are written to them as Evangelists or else it must be granted that it belongeth not to a Presbytery only to ordain one Presbyter may do it and if to them as Evangelists then they are no Presidents unto us 2. All may aptly be written to Timothy and Titus although they acted not at all in the Ordinations because they were to give directions unto others how to act in them They might be directed to them because they were to see the things done although many of them were to be done not by themselves but by others hands as Titus 1. 5. Surely Titus himself was not alone nor with officers to set in order all things that were wanting If Deacons were wanting was Titus and other officers onely to act herein surely the people were to chuse them according to Acts 6. ver 3 5. and therefore the things written about were not to be acted onely by Church-officers but some of them by the people with the guidance and direction of these officers which they had So 1 Tim. 2. ver 1 2. I exhort that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority c. will any say that onely Church officers are to pray for Magistrates and those in Authority surely such Subjects as are no Church-officers may pray for their Governours as well as for other men and yet this charge is given