is said of Ioseph Act. 7.10 and he made him governour over Egypt c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This act of Pharaohs did not confirm him in that Office which he had before but conferred upon him an Office he never had The like we reade Deut. 1.13 Take ye wise men and understanding and known among your tribes and I will make them Rulers over you It was not the peoples taking but Moses his appointing that did make them Rulers Thus Exo. 18.21 Thou shalt provide able men and place such over them to be Rulers of thousands c. It was Moses his placing that did give them the formality of Rulers The Hebrew word in Exod. and Deut. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.12 where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was the Apostles appointing of Deacons that did make them Deacons All that the people did was to set seven men before the Apostles whom they by Ordination made Deacons 2. This appears also from Tit. 1.5 For this cause left I thee in Crete that thou shouldest ordain Elders in every City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et constituas And ordain oâ— appoint It is evident that there was a great want of Elders in Crete and Titus was left to appoint and set Elders over them Titus was not left only to adde an adjunct as we have formerly said to the Ministeriall Call or to establish and confirm those in their places that had right to them before but he was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one as in a civill sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituere praeficere rectores judices to constitute and make Rulers and Judges Thus it is said Luk 12.42 Who then is that faithfull aend wise Steward whom his Lord shall make Ruler c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This act of the Lord of the house is that which gives the formall being of a Ruler unto this Steward And it is Ordination that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is essentiale constituens of the Ministeriall office Argum. 3. If Ordination be the sending of a manforth with power and authority to preach the Gospel and administer the Sacraments then it is that which gives the essence of the Ministerial Office But Ordination is so Ergo. The minor is proved from Rom. 10.15 And how shall they preach except they be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sending it an authoritative mission to preach the Word as Criers and Heralds for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and also as Embassadors are sent forth by their Prince with their Letters missive and credentials which appears by the words immediatly following As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things Hence it is That some Divines do very well define Ordination to be missio potestativa A sending of a man forth with power and authority to preach and administer the Sacraments It is not an installing of a man into an office to which he hath right before but it is a giving of him his Commission and authority And of this kinde of sending is this Text to be understood That it cannot be understood of providential sending we have formerly proved nor of a sending by the Election of the people For the people cannot be said to be sent to themselves but Ministers are said to be sent to them And we now further adde That it cannot be understood only of an extraordinary mission by God such as the Apostles had which was to cease with the Apostles but it must be understood of such an authoritative sending which was to continue to the end of the world For the Apostle in that Climax of his makes it as necessary and perpetuall as calling upon the Name of the Lord as Beleeving and Hearing the Word For this the Apostle affirmeth That as calling upon the Name of the Lord is perpetually necessary to salvation so is faith to the calling upon the Name of the Lord and so is Hearing of the Word necessary to Beleeving so is Preaching of the Word to Hearing and so is Ordination and Mission necessary to the orderly Preaching of the Word And therefore we conclude That by sending is meant a sending by Ordination and that this sending is a deputation of a man to an Ecclesiasticall Function with power and authority to perform the same and that it is to last as long as Preaching Beleeving and Praier which is to the end of the world Arg. 4. If Ordination be that which gives the Ministeriall office then the essence of the Ministeriall Call consisteth in Ordination But Ordination is that which gives the Ministerial office That this it so appears from 2 Tim. 1.6 Wherefore I put thâ—e in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands And by 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophecy with the laying on of the hands of the Presbytery By laying on of hands is meant as is aforesaid the whole work of Ordination And by gift is meant docendi officium as most Interpreters say the office of the Ministry and the power and authority conferred thereby upon him The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken not only for the grace by which we are fitted for an office but for an office unto which men are through grace fitted Thus it is taken Ephes. 4.8 Rom. 12.6 And thus it is here to be taken Paul by Ordination did not onely declare Timothy to be an Officer and confirm him in that Office which he had before â—ollated upon him by the choice of the people But he together with the Presbytery gave him the gift or office of the Ministry Object The Text saith That this gift was given by prophecy and therefore not by the laying on of the hands either of Paul or of the Presbytery Answ. These words By Prophecy do signifie onely the moving cause and that encouraged Paul with the Presbytery to lay hands on Timothy viz. It was prophesied That Timothy should be an excellent Minister 1 Timothy 1.18 This charge I give unto thee Sonne Timothy according to the Prophecies that went before of thee So that the meaning is Paul by Prophecy that is according to the Prophecies that went before of him or Paul directed by the Spirit of Prophecy conferd the gift or office of the Ministry upon Timothy But here we must of necessity adde one caution left we be mis-understood When we say that Ordination gives the Ministerial office we mean onely as to the essence of the outward Call For we know That it is the Prerogative Royall of the Lord Jesus to appoint Officers and Offices in his Church It
assistances are so farre inferiour that they may attend the special service of God without distraction Have not the Ministers now as much need as Timothy then to give attendance to reading as well as unto exhortation and doctrine to meditate upon these things and give themselves wholly to them that their profiting may appear to all that so they may save themselves and them that hear them 4. Not only wholly to minde this work in private but in publike to Preach the Word to be instant in season and out of season Rebuke exhort with all long-suffering and doctrine With meeknesse they must instruct those that oppose themselves They must labour even to weariness in the Word and Doctrine They must be willing to spend and to be spent upon the Service of the faith of the people A necessity is laid upon them to preach the Gospel the neglect whereof involves them in a Woe If they doe it willingly they have a reward and if not yet a Dispensation is committed to them 5. Not only to preach the Word but also to administer the Sacraments 6. And also to ordain others into the work of the Ministry Of which more hereafter In all these works not to feed themselves but to feed the Flock to look not only to their lives but to their doctrine to watch not only for their own souls but for the souls of others 7. They are commanded so to watch over the Flock as those that must give an account 8. They are commanded to take heed to themselves and to their doctrine not only how they live but how they teach that they may edifie both by living and teaching and though they meet with many discouragements unfruitfulnesse in some and unkinde oppositions from others yet they must continue in these things and persist in their work when they have laid their hands to this Plough they must not look back but must persevere to speak the things which become sound Doctrine to preach the Word to be instant in season and out of season to reprove rebuke and exhort with all long-suffering and doctrine The fifth Argument is drawn From the peculiar distinct duties enjoyned the people in reference to their Teachers If the Lord requires peculiar distinct duties from the people in reference to their Teachers then this Office is by Divine Institution But the Lord requires peculiar distinct duties in the People in reference to their Minister c. 1. To know and acknowledge them such as are over them in the Lord. 2. To remember their guides who have spoken unto them the Word of God We are prone to forget our duty towards them God is sensible of this sin and gives out these commands to cure this forgetfulnesse 3. Highly to esteem them and that in love and this also for their works sake Though the Saints are not to esteem or think of them above what is meet yet this esteem must not be vulgar as that which is only common to ordinary men and believers When the â—nthankful world despise the Ministers the Saints are obliged to account them worthy of double honour and to esteem them highly very highly and abundantly This high degree of esteem must be in love for if we love the Embassage and the Lord who sends the glad tidings of Salvation How beautifull then are the feet of his Embassadours This esteem of them in love must be for tâ—eir works sake Now if this work was not of God he would never give so many injunctions to honour these work-men But this work of the Ministry in reconciling sinners to God is so stupendious that the Angels with admiration desire to look into these things And in the dispensation of this mystery which from the beginning of the world hath been hid in God is made known by the Church not only to men buâ— to Cherubins and Seraphims Principalities and powers in Heavenly places the manifold wisedom of God 4. To obey them that have the rule over you and submit your selves unto them 5. To encourage them that they may do their work with joy and not with grief for that is unprofitable to the Flock as uncomfortable to the Pastour 6 To maintain them He that is taught in the Word must communicate to him that teacheth in all good things Why doth the holy Ghost spend almost a whole Chapter upon this Subject and after many arguments why doth the Apostle make that appeal Do ye not know that they which minister about holy things live of the things of the Temple and they that wait aâ— the Altar are partakers with the Alâ—ar And whereas some might say This practise is Mosaicall and fit for the Jewish Priesthood but not for Gospel-times He prevents this Objection and asserts as a Divine Institution that God hath thus ordained that they which preach the Gospel shoâ—ld live of the Gospel But this doctrine of the maintenance of Ministers hath been of late so largely and solâ—dly asserted by several able pens that we shall not need to sâ—y any more about it But no wonder that those which would take away and detain the maintenance should also be willing to deny the Office They that take away the Oyl would break the Lamp in sunder as a thing uselesse and unnecessary Object But some may say the Apostles did work with labour and travell night and day that they might not be chargeable Doth not Paul himself appeal to the Elders of the Church of Ephesus Yea you your selves know that these have ministred to my necessities and if the Apostles laboured and had no maintenance though they were extraordinary why should not other ordinary Ministers labour and why is their maintenance a duty necessary We answer 1. This travell with their own hands for a subsistence was a peculiar case of Pâ—ul and Barnabas and was not the practise of the other Apostleâ— for Paul saith I only and Barnabas have not we power to forbear working as the other Apostles and Brethren of the Lord and Cephas 2. When they refused to receive maintenance this refusal was upon especiall occasion As 1. Either the Churches extream necessities the daies of danger and exigencies of the Saints In such case though marriage was lawfull I suppose it is good for the present distresse I say it is good for a man to forbear marriage and so Paul did both forbear marrâ—age and also refused maintenance but none can conclude from hence the marriage of Ministers is unlawfull or their maintenance unneedfull Or 2. This refusall of maintenance was in case of scandall when false Teachers had crept into the Church of Corinth who boasted of themselves and their own doctrine and that they would Preach the Gospel freely and so cried down Paul and his Ministry therefore in this case Paul preached the Gospel freely I was chargeable saith he to no man and in
Prophets saying Let us go after other gods So in the Apostles times there rose up many false Teachers who desired to be Teachers of the Law understanding not what they say nor whereof they do affirm Who crept into Houses and did leade captive silly Women laden with sin and led away with divers lusts which false Teachers could countenance or at least connive at any errour though never so absurd and destructive to the tenents which themselves professed yet they did ever joyn in resisting the Truth men of corrupt mindes reprobate concerning the Faith It was the danger of the Christian Churches planted by the Apostles to be assaulted and deluded by false Teachers among the beleeving Romans there were some to be marked and to be avoided which did cause divisions and offences contrary to the doctrine which they had learned and those Seducers did not serve our Lord Iesus Christ but their own bellies and by their good words and fair speeches deceived the hearts of the simple Among the Corinthians there were False Apostles deceitfull workers transforming themselves into the Apostles of Christ and no marvell for Satan though he never change his nature and malice yet he oft alters his habit and pretences and when he cannot prevail as an opposer he turns professour and preacheth and so transformeth himself into an Angel of Light and therefore it is no great thing if his Ministers be transformed as the Ministers of righteousnesse These cried down the Ministry and Apostleship of Paul to set up themselves and their own errours which forced that holy Apostle to insist so largely in defending his Ministry in the 12. Chapter of that Epistle Among the Galatians there were some that troubled them whom Paul wisheth were cut off and these perverted the Gospel of Christ and by whom the Galatians were soon removed from him that called them into the grace of Christ unto another Gospel For even Satan and his messengers when they cannot prevail by their cunningly devised fables Then as Luther observes the Devil hath his Gospel and his agents will broach new truths such as Paul and the rest of the Apostles knew not Among the Ephesians Paul fore-told that after his departure grievous wolves should enter in among them not sparing the flock also of your selves shall men arise speaking perverse things to draw disciples after them And the Apostles have foretold us That in the last times errours shall abound and men shall not only privily as then but even boldly and arrogantly as it is now bring in damnable heresies denying the Lord that bought them and bring upon themselves swift destruction And the most groundlesse errours because more sutable to our depraved natures draw more in a day then the most solid truths can obtain in many years Luther thus complains It is a grief and lamentation that Satan more hinders and wounds the Gospel by his ministers and phanatical spirits then all the Kings Princes and Prelates which with their open force have persecuted it or yet continue in the persecution of it How hard a thing is it to prepare a people for the Lord Ten years are spent before the foundation of a Church is well laid and when it is laid there creeps in some simple and ignorant fanatick that can say and do nothing but rail at Gods faithfull Ministers and this silly idiot in one moment overthrows a work of so many years Whose heart doth not bleed at the thoughts of such a sad disaster And therefore the hearers and followers of Seducers shall multiply many shall follow their pernicious wayes by whom the way of truth shall be evil spoken of In the Church of Pergamus There were some who held the doctrine of Balaam and also some that held the doctrine of the Nicholaitans which thing saith God I hate In Thiatyra there was the woman Iezabel though never called of God to any office yet she called her self a Prophetess and who taught and reduced many of Gods servants to commit fornication And in the last dayes the holy Ghost fore-tels expresly That men shall depart from the faith giving heed to seducing spirits And therefore the Ministry is and shall be perpetually necessary in the present and future ages And hence it is that Satan and his messengers do so extreamly traduce and vilifie the Ministers of God who withstand their errours and multitudes of men who drive on various interests and scarcely agree in any one thing yet they can all unanimously agree in this to Oppose and so much as in them lies to Extinguish the Ministers and will entertain no thoughts of peace but upon this condition that the Ministers be abolished and then they seem to promise to themselves and others rest as if they would proceed no further which is much like that wherewith Demosthenes refuted Alexander that that league must needs be destructive to the flock wherein the Keepers and Shepherds of the flock must be abandoned And if this be once obtained the people shall soon finde That when the Shepherd is smitten the flock will be scattered Mat. 26.31 Secondly As the need is perpetual and as great in these times as in former so God is careful to provide for the necessities of his Saints as well in the later times as in the former dayes This needs no proof because many rather now think that God neglected all former Saints in comparison to us and so magnifie the Saints of this present age that they either condemn or lightly esteem the generation of righteous men that lived before us But however sure it is that God is tender of his youngest children and that the Primogeniture shall not carry all away If our elder Brethren had a double portion yet God hath provided some better thing for us that they without us should not be made perfect However we are sure that the Covenant is the same to us that it was to them Christ the Mediator of the Covenant is the same yesterday and to day and the same for ever The relation of the Church to hi m is tender Acts 9.5 and Christ undertaking is as full a ever so to preserve the Church That the gates of hell shall not prevail against it Thirdly As our need and Gods care are perpetual so the great and sole ordinary means which our Lord in his tender regard to the souls of his hath appointed to heal our nature so corrupt to clear his mysteries which are so high to detect the frauds of Satan which are so prevalent and to counter-work seducers which are so many and so active is the Ministry of the Word For God hath not revealed any other way in Scripture whereby he hath promised to call home his elect effectually to separate them from an evil world to be a peculiar people to himself then by the preaching of the Word Therefore the Ministry is perpetually necessary to bring in
hath appointed the Ministry as perpetually necessary and hath enjoyned his Saints to repair unto the Law and to the testimonies and if any walking in a spirit of errour under specious pretences of new light speak not according to this word it is because there is no light in them If the ends for which Christ first appointed the Ministry be perpetually necessary then the Office of the Ministry appointed by Christ for those ends is perpetually necessary in the Church of God by divine Institution but those ends for which Christ appointed the Ministry are perpetually necessary as will appear by a serious consideration of these particulars 1. One end for which the Ministry was ordained of God was that the Elect might be called and gathered and there shall be some still in every age to be added to the Church of them that shall be saved and when the number of the Elect is fully compleat then shall Christ come in his glory and all his Angels with him to be glorified in his Saints in the mean time there are many Sheep which are not yet of the Fold many who belong to the election who are not yet effectually called them also will Christ bring in both Iew and Genâ—ile that there may be one fold as there is onâ— Shepherd Now God hath revealed no other ordinary way to convert and bring these into his fold but the Ministry of his Word for How can they beleeve without a Preachâ—r therefore if there be some Elect continually to be brought into fellowship with Christ and this end be not fully attained till the end of the world then the Ministry assigned to thiâ— end must be perpetually necessary And therefore the Apostle Paul acquaints us that Christ gave the Ministers for this among other ends Ephes. 4.11 12 13 14. In which place because iâ— is the great Charter of the Gospel-Ministry we shall crave leave a little to exspatiate we have 1. The fruits or effects of Christs Ascension He gave some Apostles and some Prophets c. vers 11. 2. The ends for which these gifts were given vers 12. For the perfecting of the Saints c. and vers 14. That we be not children tossed to and fro c. 3 The duration or continuance of these gifts which is expresly asserted to be vers 13. Till we all come in the unity of the faith c. Now from this place we argue 1. Either Apostles or Prophets or Evangelists or Pastors and Teachers are to continue till we all come into the unity of the faith But Apostles Evangelists and Prophets were not to continue which we prove thus That which is here given to continue and promised that it shall continue that certainly did and doth continue otherwise Christ should break his promise But de facto Prophets Apostles and Evangelists did not continue as is confessed Therefore Pastors and Teachers are to continue 2. Ordinary Officers in the Church are as truly the institutions of Christ and the fruits of his Ascension as extraordinary and therefore where God gives ordinary Officers they are to be received as sent by God as well as extraordinary both are said to weave one web to carry on one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one work of the Ministry 3. Whatever God gives to the Church man neither can nor must take it away except God reverse it But Christ gave this gift to the Church and gave it as appears with intention never to recall it And therefore woe be to that man that offers to take away this gift let him take heed lest God take away his part out of the book of life 4. Though Paul was an extraordinary Minister yet he doth both here and elswherâ— maintain the honour and assert the necessity of ordinary Pastors quite contrary to the men of our times who pretend to extraordinary inspirations and thence take occasion to pour contempt upon the ordinary Ministry 5. It was the intention of Jesus Christ when he gave this Ministry that it should continue till we all come into the unity of the faith And if the Ministry should not continue it must be either because he is not carefull to make good his intention or not able or not willing to do it But all these are absurd Indeed if this were a conditional promise depending upon some thing in us the non-performance of the condition on our parts might excuse the not accomplishment of the promise on Gods part but it is most evident that the promise here is absolute and independent upon us and therefore certainly it hath not been shall not be broken If it be said If this Argument hold it will prove that the Apostles shall continue till we all come to the Unity of the Faith c. for they also are mentioned in this Chapter We Answer The words are to be understood not conjunctim but divisim not conjoynedly that all those should continue but severally that some one of these at least should continue till that time otherwise this great absurdity would follow that Christ should fail in the fullfilling of his Word 6 When Christ promiseth a Ministry until we come to the Unity he is thereby obliged not only to keep his Ministry from a finall abolition but also from a totall interruption As when God saith to Christ Sit thou at my right hand untill I make thine enemies thy footstool Mat. 22.44 it is therein implied that Christ shall not cease sitting at the right hand of the Father till all his enemies be subdued So here when Christ saith the Ministers shall continue till we all come c. it follows undeniably that they must not cease till that date be expired And least of all should the Word of Christ stand if God had only set Ministers in his Church for a hundred or two or three hundred years and suffered his Church to lose the Ministry in the Apostacy of Antichrist and to be without it for so many hundred years together as the Seekers are not ashamed to affirm 2. When the Saints are converted Gods end in the Word and Sacraments is to confirm them in a state of grace to edifie them and to nourish them up in the words of faith for the best of Saints are not here perfect but must go from strength to strength pressing forward towards perfection therefore during this life they shall ever need the Ministry ordained of Christ for the perfecting of the Saints and they are bound as new born babes to desire the sincere milk of the Word that they may grow thereby And it is the character of true Converts that they love the gates of Sion for there the Lord commands his blessing even life for ever more 3. The Saints are to be united and what tears are sufficient to lament our present Divisions God hath promised there shall be an happy Union as of the Members to the Head so of the Members mutually one to another that there shall
declare what we mean by preaching of the Word and from thence premise some few distinctions which well considered of might put an end to this whole controversie By the Preaching of the Word we understand an authoritative explication and application of Scripture for exhortation edification and comfort to a Congregation met together for the solemn worship of God in the stead and place of Christ and we desire that every branch of this description may be well weighed in the balance of the Sanctuary The Subject of Preaching is the Word of God Mat. 28.19 Let him that hath my word speak my word faithfully Jer. 23.28 This is that sound doctrine and form of sound words which the Apostle enjoyns Timothy and Titus to hold fast And themselves and Christ himself taught no other things then were written in Moses and the Prophets c. This work is the explication and application of this word As Ezra read in the Book of the Law and gave the sense and caused all Israel to understand Neh. 8.8 And it is to this which Paul presseth Timothy when he exhorts him to shew himself a workman that need not be ashamed rightly dividing the word of truth 2 Tim. 2.15 The end of this work is the exhortation edification and comfort of the Church 1 Cor. 14.2 which is the profitable use of all Scripture 2 Tim. 3.16 The object of this work is a Congregation met together for the Solemn worship of God 1 Cor. 14.23 when you are come together into one place It is true that the word ought to be preach'd to Infidels Mat. 28. Mar. 16. Go into all the world but the principall object of this work is the Church Prophecy is not i. not so much for them that beleeve not but for them that beleeve 1 Cor. 14.22 Hence it is that God hath sâ—t his Officers in the Church 1 Cor. 12.28 For the Church Eph. 4.12 The manner of the doing of this work is 1 Authoritatively not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magisterially as Lords of Faith but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerially as being over the Church in the Lord 1 Thes. 5.12 Thus is Titus enjoyned Tit. 2.15 These things speak and exhort and rebuke with all authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all command Secondly In the stead and place of Christ Thus the Apostle 2 Cor. 5. We beseech you as if God did beseech you we pray you in Christs stead be reconciled to God and hence it is that Christ saith to his Disciples Luk. 10.16 He that heareth you heareth me c. From hence First We distinguish between a private brotherly teaching admonition exhortation of one another and an authoritative publique teaching The first grounded on charity is the common duty of all Christians by the royall Law of love and prescribed to all even to women by the Law of God under pain of sin and this especially in evil times This practise we are far from disallowing or discouraging we call God to witnesse it would be the joy of our hearts to see our people full of knowledge and full of goodnesse able and willing to admonish one another with prudence love zeal and a spirit of meeknesse and this we exhort and charge in the name of Christ that they neglect not It is authoritative teaching only which we deny Secondly We distinguish between the teaching of parents and Masters in their Families to which also the teaching of School-masters may be reduced and Ministeriall preaching We call upon Parents Masters School-masters not only to bring their Families and Scholars to publike Ordinances but to make their Houses the Churches of Christ To reade the Scriptures in them to catechize them to train them up in the nurture and admonition of the Lord to teach them in their youth in the trade of their way as they will answer it at that great day And unto this duty we exhort even mothers but we deny unto them Ministeriall Preaching Thirdly We distinguish between the exhortation of a General in the head of an Army and of a Judge in his charge upon the Bench and preaching the Word of God Though we deny not the lawfulness of the one or the other of the two former because we have the approved examples of Ioab 2 Sam. 10. Of Abijah 2 Chro. 13. Of Iehosaphat 2 Chro. 19.20 Ioshua Cha. 23.24 yet we say First That properly thus to do was the Ministers work for thus the Lord prescribes Deut. 20.2 And it shall be when ye are come nigh unto the battell that the Priâ—st shall approach and speak to the people and shall say unto them Hear O Israel as it follows ver 3. And thus Iehosaphaâ— practiseth 2 Chron. 19. where he joyns Priests and Levites to the Judges whom he sends abroad in all the Cities of Iudah Secondly We say that there is a vast difference between this action and the work of the Ministry for neither is the object of it a Congregation sacred but meerly civill neither is the authority Ecclesiasticall and from Christ but meerly politicall These Officers perform this work as Custodes utriusque â—abâ—lae and their work is rather reducible to a charitative admonition then a ministeriall dispensation Should it not be done by them their sin was rather against charity then justice and ceased not to discharge the duty of a Generall or a Judge though they ceased to do the duty of a Christian Generall or a Christian Judge Fourthly We distinguish between Divinity-exercises in the Schools and University and the Preaching of the Word For though these Lectures are performed either only by such as have received Ordination and arâ— Ministers of the Gospel or such aâ— are Candidates of the Ministry either Prophets or the Sons of the Prophets and so not wholly without Commission yeâ— are they not performed to a Congregation met together for the solemn worship of God They are rather reducible to the work of School-maâ—â—ers instructing their Scholars and Scholars rendring account to their Masters then ministerial preaching Fifthly We distinguish between the act of members in any sacred or civil Assembly debating counselling and admonishing one another out of the Word of God and the preaching of the Word Because this action of theirs towards one another is not authoritative but meerly brotherly is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Christian conference then preaching and no other then private Christians met together by mutual consent may perform neither is their meeting such a one as is the Object of preaching of which we speak Sixthly Before we proceed to argument we desire it may be observed that we dispute not what may be done in extraordinary cases either in regard of times or places where Ordination may not possibly be had whether in such a case private gifted men may not preach we do not dispute Davids necessity made it lawfull for him and his men to eat the shew-bread which it was not lawfull for any but only the Priests to eat but our
man what may we say of those that intrude upon the work of the Ministry if they miscarry they destroy souls and this is indeed to destroy the man Si navem poscat sibi peronatus arator non meritò exclamet frontem melicerta perisse de rebus In brief shall an exact scrutiny passe upon such as are to feed the bodies of poor men and not upon such as feed the souls Act. 20.28 The work of the Ministry the preaching of the Word is a work of the highest consequence and importance that ever God committed to the sons of men The reconciling of men to God 2 Cor. 5.19 Even an heavenly Embassy of infinite and eternall consequence Now if God allow not these works which are of an inferiour nature to be done by men untried and unappointed to the Office how shall he approve of such as adventure upon this work of preaching the Word which is negotium negotiorum the work of works without any trial or commission If none may administer the Sacrament but he that is lawfully called and ordained thereunto then neither may any preach but he that is lawfully called and ordained But none may administer the Sacraments but he that is lawfully called and ordained thereunto Therefore The minor is easily granted and proved from the nature of the Sacraments They are Seals of the righteousnesse by faith If it be an intolerable usurpation amongst men for a private man to take the broad seal of the Kingdom and put it to what instruments he pleaseth much more intolerable is it for a private man to usurp the dispensation of the broad Seal of the Kingdom of heaven As in all States there are Keepers of the Seals appointed whose office it is to dispose them according to Law Even so it is in the Church of God Jesus Christ hath appointed Keepers of his Seals those whom he cals Stewards of the mysteries of God to whom he hath committed the word of Reconciliation and to whom he hath given power to baptize and to administer the Lords Supper The connexion is clear because that these two works are joyntly in the same Commission Mat. 28.19 20. and of the two the preaching of the Word is the greater work This the Apostle intimates 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel The negative particle is here as in many other places taken for the comparative he was sent rather to preach then to baptize and by this manner of expression it appears that to preach was his more proper and especiall work This account all the rest of the Apostles had of it therefore they did put off ministring to Tables that they might give themselves to the Word and Praier In the consideration of the greatnesse of this work the Prophet Isaiah being sent about it cries out Wo is me I am undone the Prophet Ieremiah Ah Lord God behold I cannot speak for I am a childe and Paul also Who is sufficient for these things Of this account it hath been alwaies had in the Church of God ancient and modern till these unhappy times of licentiousnesse And therefore we humbly entreat all those that do conscienciously and as we beleeve justly scruple to have their Children baptized by or receive the Lords Supper from the hands of any un-ordained person that they would seriously consider upon what warrant they hear un-ordained men preach Seeing there is the same Commission for preaching and for baptizing and that preaching is the great if not the greatest work of a Minister To usurp authority over the Church is a sin But to preacâ— without calling and Ordination to the work is to usurp authority over the Church Therefore The first Proposition is clear by its own light the other is easily proved by asserting Preaching to be an act of authority which is evident both in that the Apostle 1 Thes. 5.12 gives this charge Know them that are over you in the Lord and admonish you where to admonish is to be over Heb. 7. without controversie the lesser is blessed of the greater and this is further eviâ—enced in that 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 Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very act of teaching is to usurp authority over the man Besides them the publike work of the Ministry of the Word is an authoritative administration like unto that of Criers 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 immediatly or mediatly deputed by him 2 Cor. 5.19 20. appears because in preaching the key of the Kingdom of Heaven is used to take men in or shut men out and this key is in the hand of ordinary Teachers as well as extraordinary yea the power of binding and loosing is exercised For though to preach be no act of jurisdiction strictly so called yet it is an act not only of order but of power not such as is common to every member of the Church but peculiar to such as are in publike Office Now to perform any authoritative act without authority what is it other then to usurp authority Gifts conferre the faculty of administration but not the power The Question which the Pharisees put to our Saviour being propounded to these men By what authority dost thou these things and who gave thee this authority Could they answer as Christ Ioh. 7.28 I am not come of my self That which the Scripture reproves may no man practice but the Scripture reproves uncalled men for preaching Therfore The major will not be denied The minor appears in that the false Prophets are reproved Ier. 23.21 32. not only for their false doctrine telling their own dreams and stealing the Word of God from his people but also for running when they were not sent I am against them saith the Lord a fearfull commination If God be against them who shall be with them if they finde not acceptance with God all that approbatiâ—n and applause which they finde from men what will it profit He is not approved whom man approves but he whom God approves The false Prophets themselves accuse Ieremiah Jer. 29.27 for making himself a Prophet which though it was a most unjust and false imputation yet it holds forth this truth That no man ought to make himself a Prophet the false Prophets themselves being witnesses It is very observable that Shemaiah the Nehelamite a false Prophet and a dreamer writes to Zephaniah the sonne of Maasiah the Priest and to all the Priests and accuseth Ieremiah for a mad man in making himself a Prophet and tells them that upon this account they ought to put him in prison and in the stocks It seems by this that it was no little sin and deserves no little punishment even in the judgement of false Prophets
Call is alwaies joyned either with the gift of Miracles or the gift of Tongues or some other extraordinary thing by which men are enabled undoubtedly to demonstrate to others their immediate Call Thus the Prophets were all of them endued with the gift of fore-telling things to come and Iohn Baptist was enabled to make proof of his immediate Call by shewing the Prophecies both of Isaiah and Malachy that were concerning him which prophecies were applied to him by the Angel Luke 1.15 16 17. before he was born appropriated by himself Ioh. 1.23 and confirmed by Christs testimony of him Mat. 11.9 10 11. And therefore let all those that boast of their Revelations and say they are called by God to preach as the Apostles were shew the signs and tokens of their Apostleship as the Apostles did let them shew the gift of miracles or of Tongues or of foretelling things to come or some supernaturall prediction that such as they should be sent into the world or at least some rare and extraordinary work of God that so the world may beleeve that they are in truth sent by God and are not Impostors and Seducers as the false Prophets were Ier. 14.14 Secondly They that are immediatly called by God will preach no other doctrine but what is agreeable to the Word of God This is the distinguishing character brought by the Prophet Ieremy Jer. 23.16 Hearken not unto the words of the Prophets c. For they prophesie a lye unto you for I have not sent them saith the Lord yet they prophesiâ— a lie in my Name Thus Ier. 29.8 9. Let not your Prophets and your Diviners deceive you neither hearken to your Dreams c. for they prophesie falsly unto you in my Name He that boasteth of dreams visionâ— â—nd Revelations and holds forth any doctrine contrary to the written Word he is an Impostor and a Seducer And this is the chief Note of difference without which the former iâ— insufficient Prima ac praecipua probationis regula saith Gerhard est harmonia congruentia doctrinae cum doctrinâ a Deo revelarâ The first and chief rule of triall is the harmony and agreement of the doctriâ—e they preach with the doctrine of thâ— Scriptâ—res For our Saviour Christ telâ— us That false Christâ— should arise and false Prophets and should shew great signs and wonders insomuch if it were possible they should deâ—eive the very Elect. And the Apostle tels us that the coming of Antichrist shall be after the working of Satan with all power and signs and lying wonders These wonders are called lying wonders either because they should be false and counterfeit or if â—rue yet they may be called lying wonders miranda not miracula because wrought by Satan to confirm erroneous doctrines and lies Such are Popish miracles falsly so called which are as our Annotations upon the place say either lyiâ—g prodigies or prodigious lies This caution was given to the Children of Israel by Moses Deut. 13.1 If there arise among you a Prophet or a dreamer if dreams and giveth thee a sign or a wonder and the sign or the wonder come to passe whereof he spake unto thee saying Let us go after other Gods c. Thou shalt not hearken unto the words of that Prophet or that dreamer of dreams for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul c. From all which we gather That whosoever groundeth his authority of preaching upon an immediate call and braggeth of heavenly visions and divine revelations if he preach strange doctrine contrary to the doctrine of Christ and his Apostles although he should confirm it by signs and wonders and although he should undertake to foretell things to come and these predictions should come to passe yet notwithstanding we are not to hearken unto him but to reject him as a Seducer and his wonders as lying wonders and to say with the Apostle Paul Though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed Excellently to this purpose doth Austin answer to the Donatists boasting of their Revelations but departing from the sincerity of Evangelical doctrine Let them not therefore say it is a truth because Donatus or Pontius or any other did such and such miracles or because this Brother or that Sister saw such a vision or dreamed such a dream Let these fictions of deceitful men or wonders of lying spirits be laid aside c. And having laid them aside Let them demonstrate their Church not by such lying prodigies because against giving heed to such we are warned in the Word of God but by the prescript of the Law the predictions of the Prophets by the Book of Psalms by the voice of the great Shepherd by the Preachings and Writings of the Evangelists that is by â—…the Authority of Canonicall Books of Scripture So much for the first Question Quest. 2 Whether are we to expect any immediate and extraordinary Call to the Ministry in these daies Answ. Though we cannot nor ought not to set bounds to the infinite power of free-will of God nor will we dispute what God may do out of his free-grace in times of generall Apostacy yet we shall make bold to give in this answer to this great Question That we do not reade that we are commanded in Scripture to wait for and expect such a Call neither do we know of any promise that God hath made to encourage us to wait nor do we conceive that there is any absolute necessity of such an expectation For God as Chemnitius observes hath by his Apostles delivered and prescribed to his Church a certain form by which he would have men enter into the Ministry and that is a mediate Call neither is there now any need of an immediate For it is Gods will that the Ministry even to the end of the world should be tied to that doctrine which is delivered to the Church by the Apostles Adde to this That the Apostles though they themselves were called immediatly by God yet notwithstanding they did not wait till others that should succeed them in the work of the Ministry were chosen also immediatly by God But they themselveâ— ordained Ministers and gave order to Timothy and Titus about the way and method of electing and ordaining Elders which we are assured they would never have done if the immediate Call had not ceased together with their persons When Christ went up to heaven he gave two sorts of Officers to his Church some extraordinary as Apostles Evangelists Prophets and these were temporary some ordinary as Pastors and Teachers and these are perpetual Now as we are not to expect in our daies such extraordinary Officers as Apostles Evangelists and Prophets no more are we to expect such an extraordinary way of calling as they had but as our Officers are
in the New Testament we meet with no such command laid upon the people We reade that Timothy and Titus and the Presbytery are to lay on hands but not a word of command for the people but rather against it as we have shewed 3. When it is said That the children of Israel laid on hands it is not imaginable that all the Israelites did put on hands but it was done by some chief of them in the name of the rest And as Ainsworth observes It was done by the first-born For the first-born was sanctified and consecrated unto the Lord Exo. 13.1 Because the Lord when he destroyed the first-born in Egypt spared the first-born of the Israelites therefore he challengeth a right in all their first-born and they were to be given to him And now the Levites were taken by God in stead of the first-born as appears Numb 8.16 17. And hence it was that the children of Israel that is the first-born of Israel were to lay on hands upon them for the Levites gave an atonement for them and were offered up unto the Lord in their stead and as the Rabbins say Every first-born laid on hands on the Levite that was for him Which if it be so will afford us two other answers to this text 4. That the children of Israel had not onely a special command but a special reason also for what they did And therefore this example cannot be made a patern for New Testament practice 5. That this laying on of hands upon the Levites was not for them to set them apart for the service of the Lord but rather a setting them apart for a Sacrifice unto the Lord. It was the command of God that the children of Israel must put their hands upon the Sacrifices they did offer unto the Lord. The Levites were now to be waved or offered before the Lord for an offering of the children of Israel and to be offered in stead of the first-born And therefore the first-born did put their hands upon them as their propitiation and atonement It is very observable That notwithstanding this Imposition of hands the Levites were not thereupon invested into their office and made able immediatly to execute it But Aaron the Priest was to wave them before the Lord for a wave-offering that they might execute the service of the Lord. It was Aarons waving of the Levites and separating them from among the children of Israel that did constitute and make them Church-officers And thus at last we have put an end to our first part concerning the Divine Right of the Gospel-Ministry and have as we hope sufficiently cleared to the consciences of our people That there is such an Office as the Office of the Ministry perpetually to be continued in the Church of Christ. That no man ought to take upon him either the Office or the Work of the Ministry unlesse he be lawfully ordained thereunto That Ordination of Ministers is an Ordinance of Christ and ought to be by the laying on of the hands of the Presbytery c. We cannot but expect to meet with many Adversaries that will oppose what we have here written Some will deny the very Office of the Ministry Others will grant that there was such an Office in the Apostles dayes but will say that it is now quite lost Some will grant that the Office of the Ministry is perpetually necessary but will adde That it is lawfull for all men gifted to enter upon the publick work of the Ministry though they be not called and ordained thereunto Some are for an immediate and extraordinary Call to the Ministry Some will deny all Ordination of Ministers Others will grant Ordination but deny Imposition of hands Others will grant Imposition of hands but say That it ought to be done by private Church-members and not by the Presbytery By this it appears that our Adversaries differ as much one from another as they do from us And therefore we need not be much afraid of their opposition for in writing against us they will be necessitated also to write one against another It is we confesse a great lamentation and shall be for a lamentation that there should be such differences and divisions amongst Christians and especially amongst those that professe the Protestant Reformed Religion and have made a necessary and just separation from the Idolatry and superstition of the Church of Rome Hereby God is greatly dishonoured True Religion hindered and disgraced The wicked are hardâ—ed in their wickednesse The Popish party is encouraged The godly party weakned and great stumbling blocks are laid before weak Christians to deter them from true conversion But we hope that this which we have written will contribute something towards the healing of these differences and uniting of all godly and unprejudiced people in peace and truth This is our design this is the success we pray for We have been necessitated to make frequent mention of A Platform of Church-Discipline agreed upon by the Elders and Messengers of the Churches in New-England and have expressed our dissent from some things therein contained But we desire the Reader to take notice 1. That in the Preface to this Platform they assure us of their hearty consent to the whole Confession of Faith for substance of Doctrine which the Reverend Assembly presented to the Parliament and tell us of an unanimous vote of a Synod at Cambridge 1648. which passed in these words This Synod having perused and considered with much gladnesse of heart and thankefulness to God the Confession of Faith published of late by the Reverend Assembly in England do judge iâ— to be very holy orthodox and judicious in all matters of Faith and do therefore freely and fully consent thereunto for the substance thereof c. And do therefore think it meet that this Confession of Faith should be commended to the Churches of Christ amongst us and to the honoured Court as worthy of their due consideration and acceptance 2. That as we agree wholly in the same Confession of Faith so also we agree in many things of greatest concernment in the matter of Church-Discipline 3. That those things wherein we differ are not of such consequence as to cause a schism between us either in worship or in love and affection Our debates with them are as it was said of the disputes of the ancient Fathers one with another about lesser differences not contentiones but collationes We can truly say as our Brethren do in the fore-named Preface That it is far from us so to attest the Discipline of Christ as to detest the Disciples of Christ so to contend for the seamless coat of Christ as to crucifie the living members of Christ So to divide our selves about Church-communion as through breaches to open a wide gap for a deluge of Antichristian and prophane malignity to swallow up both Church and Civil State The main intendment and chief drift of this our undertaking hath been to oppose those that say
are called A Church 1 Cor. 12.28 Ephes. 3.21 1 Cor. 10.32 And if all the Churches in the World are called one Church let no man be offended if all the Congregations in England be called the Church of England But how doth it appear that it is the will of Christ that the Churches of one Nation should be governed by lesser and greater Assemblies and so become a Nationall Church For this we desire the Reader seriously and impartially to peruse the Vindication of the Presbyterial Government wherein this very thing is largely proved both by the light of Nature and by the Scripture See Vindicat. p. 20. 26. And thus we have endevoured by two Arguments to convince those that oppose our Ministry from their own principles and to give them to understand that according to their own Tenents they are bound in conscience to acknowledge many of our Ministers at least to be true Ministers although it should be granted them that our Ordination is unwarrantable and Antichristian For most of these men are amongst the number of them that vilify and disregard Ordination The best of them make it but a meer circumstance or adjunct to the call of the Ministry And who knowes not but circumstances may be wanting or corrupted and yet the substance remain intire If we be true Churches then according to their own positions we are true Ministers If rightly Elected then we have that which they say is essential to the Ministerial call Suppose Ordination by Bishops should be an humane addition not agreeable to the Rule yet notwithstanding humâ—nâ— additioâ—â— do not nullify divine institution Mr. Burroughs in his Heart-divisions hath this saying I confesse for my part I never yet doubted of the lawfulnesse of the call of many of the Ministers of the Parishional Congregations in England though they had something superadded which was sinfull yet it did not nullify that call they had by the Church that communion of Saints amongst whom they exercised their Ministery If a man be Baptized in the name of the Father Son and holy Ghost though there should be many Ceremonial additions of Sâ—le Spiâ—â—l◠〈◊〉 the sign of the Crosse c. Yet these additions would not nullify the Ordinance of Baptismâ— Now more can the superaddition of Ordination unto our election though it be supposed by them to be sinful nullify our Ministry which in their judgements is for the 〈◊〉 of it conferâ—ed by Election CHAP. II. Wherein the same Proposition is proved by Arguments taken from our own Principles BUt omitting this way of Argumentation we shall now God assisting undertake to prove according to our own Principles who hold That Ordination is that which gives the Essâ—rice to the Ministerial call That the call to the Office of the Ministry which some of our Ministers did receive during the prevalency of Episcopacy was lawful and valid for the substance of it though mingled with many circumstantial defects This appears by these ensuing Arguments They that for the substance of their call were called to the Ministry according to the mind of Christ are lawful Ministers of Christ. But the Ministers that were Ordained during the prevalency of Episcopacy were for the substance of their call called according to the mind of Christ Ergo. Here we desire the Reader to take notice that in this Argument we shall not at all speak of the peoples election of their Minister Not because we are enemies to popular Election rightly managed and ordered or because we think that the Ministerial call doth not consist in Election as well as Ordination for we have formerly declared the contrary But because the great stumbling stone and Rock of offence against the present Ministry is in reference to to their Ordination therefore it is that we insist upon that onely The Minor is proved by surveying the Book of Ordination established by Act of Parliament according to which Ministers were to be Ordained during the prevalency of Episcopacy Out of which we thus Argue They who were sufficiently gifted and qualified for the Ministry and were inwardly called by God and outwardly called by prayer and fasting with the imposition of the hands of Preaching Presbyters were called to the Office of the Ministry for the substance of it according to the mind of Christ. But such were they who were Ordained during the prevalency of Episcopacy Ergo. That they were such that is ought to have been such according the Rule established and that many were such de facto and if any were not such it was viâ—ium personae ordinantis not vitium regulae the fault of the person ordaining not of the Rule for Ordination appears by viewing the Book it self in which we shall find 1. That the party to be Ordained is to be one that is apt to teach willing to take pains in the Ministry found in the faith of honest life and conversation And sure we are many were such and if any were not it was a personal not a Church error 2. The party to be Ordained is to be examined touching his perswasion of an inward calling by the Spirit whether he be inwardly moved by God to the work of the Ministry and touching his faith of the sufficiency of the Scriptures his purpose to execute his Ministry according to the word of God to oppose all erroneous and strange doctrines to fashion his conversation according to what may become a Minister of the Gospel c. 3. The party thus qualified after a Sermon Preached and prayer made to God for a blessing is to be Ordained and set apart to the work of the Ministry by the laying on of the hands of the Bishop together with other Preaching Presbyters This is the substance of the Book as touching the Ordination of Ministers from which it appears That Ministers made during the prevalency of Episcopacy were for the substance of their call called according to the mind of Christ and therefore lawful Ministers But it will be objected That the Ministers we plead for were made by Bishops distinct from Presbyters who had no power nor authority to Ordain them and not onely so but by Bishops who held themselves to be a superiour Order of Ministry by divine right above Presbyters who were not onely Bishops but Lord Bishops who were wicked and Antichristian and whom we have renounced and sworn to endeavour to extirpate in our late solemn League and Covenant What our opinio n is concerning the divine right of Episcopacy and what difference there is between a Presbyter Bishop and a Bishop over Presbyters between a Scripture Bishop and the Bishop that obtained in the Primitivâ— times and the Bishop of our times we shall have occasion to declare hereafter For the present before we return an answer to this great objection consisting of many particulars we must crave leave to premise these few conclusions many of which we shall in the next proposition prove at large That according