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
rescue her she would be carried away Captive or lie fallen and oppressed in our Streets The learned and judicious Authors of this Treatise hath the Lord stirred up at last to vindicare some Truths which seemed to them to suffer wrong therefore are they come into the Field and whether they quit themselves like men the ensuing Discourse will declare It 's of a Polemical Nature and Controversies are seldom managed without heat in such engagements men are apt to offend persons whilst they defend Truth and proceed too far upon the account of their own interest minding not so much what 's to be said for Truth opposed as what 's to be laid upon the Opposers These Brethren and Friends to Truth have no such Spirit in them they contend for the Truth yet are not contentious like Moses and Michael they are milde and meek having nothing provocative in their Lips or Pens their Moderation will appear to all men more love sweetness and candor in a work of this nature can hardly be found or expected Reader wouldst thou know whether men unordained may warrantably preach whether Election or Ordination do give the Essentials to a Minister or Church-Officer whether such an Officer relate to the Church universal or to a particular Church which are things of great concernment consult this Tractate read it without prejudice weigh things seriously and doubtless thou wilt finde much satisfaction and see cause to bless the Lord for the labours of these his Servants That the God of Truth would give us all hearts to love the Truth and receive the love of the Truth is the prayer of Thy Friend in the Truth M. L. A Catalogue of Books printed for and sold by Livewel Chapman at the Crown in Popes-head-Alley AN Exposition of the nineteen first chapters of Ezekiel in three volumes quarto By William Greenhil Sermons on Christ's last discovery of himself octavo By William Greenhill An Exposition of the 13 chap. of the Revelations quar By John Cotton Jacob's Ladder c. octav By Fr. Raworth Truth with time proving none of the 7 last Vials are yet poured out quar By J. Canne The time of the end A treatise of the last Apostacy the little Horn and the Beast that slayeth the Witnesses octav By J. Canne The holiness of Church-members quart By John Cotton Singing of Psalms a Gospel-Ordinance quar By J. Cotton An explicite Declaration of the testimony of Christ according to the plain sayings of the Gospel quar By Tho. Moor Senior A Treatise of the Person of Christ c. quar By Tho. Moor Senior An Antidote against the spreading Infections of the Spirit of Antichrist in these last days under many Wizards being a Discovery of a lying and antichristian Spirit in some of those called Quakers quart By Tho. Moor Junior The Knowledge of Christ c. wherein the Types Prophecies Genealogies Miracles Humiliation Exaltation and the Mediatorial Office of Christ are opened and applied quarto By John Davenport of Newhaven in New-England The legislative power Christs peculiar prerogative quar By William Aspinewal A presage of sundry sad calamities yet to come quar By William Aspinwal The abrogation of the Jewish Sabbath or the Sabbath of the 7th day of the week quar By William Aspinwal Arrows against Babylon By John Pendarves Sighs for Sion By John Pendarves The Fear of God what it is and exhorted to a Sermon preached by John Pendarves The Voice of the Spirit A discovery what the witnessing-work of the Spirit is how the Spirit witnesseth who are capable of attaining the witnessings of the Spirit how a Soul may know its enjoyment of them by what means a Soul may attain them octav By S. Petto A Voice from Heaven a testimony against the remainders of antichrist yet in England octav By Gaulter Postlethwait Christ and Moses excellency a triplex Treatise distinguishing the 2 Covenants octav By V. Powel Saving Faith set forth in three Dialogues octav By Vavasor Power Generation-Work in three parts 1. part shewing what Generation-work is that Saints in their several generations have the peculiar works of their generations that its of great concernment for a Saint to attend to and be industrious in it wherein the work of the present generation lies how a man may finde out that part of it which is properly his work how it may be so carried on as God may be served 2. part being an exposition of the 7 Vials Rev. 16. 3. part an exposition of the 7 Vials Rev. 16. 3. part an exposition of the prophesie of the 2 witnesses from the 11 12 14 ch of Rev. to which is added a Key to unlock the mystical numbers of Daniel and the Revelations By John Tillinghast Mr. Tillinghasts 8 last Sermons viz. The fifth kingdom founded on the new covenant the signs of the times Christ the only Foundation the promise of the Father the evil of the times look to your aims and ends the idols abolished oct 6 several Treatises viz. the promises made and fulfilled in Christ absolute promises made to sinners as sinners the life of Faith in justification sanctification expectation the Saints anchor rightly cast Christs new command of offences octav By John Tillinghast Knowledge of the times or a resolution of the question how long it shall be to the end of the wonders By J. T. Elijah's Mantle or the remains of that late worthy and faithful servant of Jesus Crhist M. Joh. Tillingh viz. 1. the conformity of a Saint to the will of God 2. the will of God and Christ concerning sinners 3. no condemnation to them that are in Christ Jesus 4. Christs love to his own 5. true Gospel-humiliation 6. the most effectual means to kill and subdue sin 7. the advocateship of Jesus Christ a great ground of Saints comfort and support under sins infirmities 8. the only way for Saints to be deliver'd from the errors and evils of the times 9. of the old covenant being so far as the Author had proceeded in a Treatise of the two coven before his death The Contents of the CHAPTERS Chap. 1. WHerein is shewn that Office is not a relation to the work or employment of the Minstery but a relation to a Church Chap. 2. Wherein is proved that Officers stand in relation to a particular Church onely and that they are no Officers to a Church Universal Chap. 3. Wherein is given a Description of Office and the several parts of it are proved from Scripture and some conclusions drawn from the whole precedent discourse Chap. 4. Wherein the question is stated about the preaching of gifted men and several things propounded for the cleering the state of it Chap. 5. Wherein two Arguments are urged proving the lawfulness of the preaching of gifted Brethren though not Ordained Chap. 6. Wherein the third fourth and fifth Arguments are urged for the proving the lawfulnes of gifted Brethrens preaching though not Ordained Chap. 7. Answering the first Argument brought against
by them Surely by their believing they were not founded Church or if they were this will destroy our Brethrens Objection altogether for then either they first baptized them before they did believe and that will cross Gospel-order which pre-requireth believing in those that are Adulti unto baptisme Mar. 16. 16. Act. 8. 36 37. Or else they were first a Church by believing and afterward were baptised and then the Objection falleth for then there could be a Church setled at Antioch though they were not first baptised and they of the dispersion might settle a Church and yet might not baptise Barnabas and Saul might do that afterward 2. We apprehend there might be a Church setled at Antioch before they were baptized if baptisme be to be performed onely by men in Office Mat. 28. 19. and men be Officers onely to a Church as is proved before then they must first become a Church before they can orderly be baptised And then they might be a Church and yet not be baptised until Barnabas came to them 3. If a Church could not be setled at Antioch til first they were baptized yet in such a case of necessity where no Officers could be had why might not the scattered Christians baptize those that were converted though no Officers as well as by our Brethrens first Answer to Act. 8. they might preach in such a case of necessity yet we assert not that men out of Office may baptize Obj. 3. These scattered Brethren are said to be Prophets and Teachers Act. 13. 1. where mention is made of Lucius of Cyrene who in all probability was one of the scattered Preachers as appears Act. 11. v. 19 20. where it is said that some of these scattered were men of Cyrene Answ 1. This is a meer conjecture without any proof for it is no where said that those Prophets and Teachers Act. 13. 1. were of those scattered Christians Lucius might be of Cyrene and yet be none of those mentioned Act. 11. 19 20. 2. But suppose they were this was above a year after the dispersion some think years that these Officers are said to be in Antioch Act. 13. 1. For Barnabas and Saul assembled a whole year with the Church Act. 11. v. 26. and after that Barnabas and Saul were sent with relief to Judea v. 30. and returned chap. 12. 29. and after this are these Prophets and Teachers said to be in Antioch Act. 13. 1. And in such a space gifted Brethren might become Officers at Antioch 3. It is expresly said before this that there came Prophets to Antioch Act. 11. v. 27. And in these days came prophets from Jerusalem unto Antioch And why might not Lucius be one of those Prophets However it doth not appear that these Prophets and Teachers were of the scattered Brethren and if they were yet they might be but gifted Brethren at their scattering Obj. 7. But had they not an extraordinary Call seeing it is said Act. 11. 21. The hand of the Lord was with them and many were converted Answ This doth not prove it to be extraordinary for a plenteous Conversion is promised to ordinary means Isai 60. 5. The Hand of the Lord is put for his Power as Psalm 11 8. 15 16. For his Hand to be with is for him to bless and shew tokens of love as for his Hand to be against is for him to correct scourge and punish Judg. 2. 15. How the Hand of the Lord was with these scattered Saints is declared A great number believed he blessed their labours unto conversion And the Hand yea the Arm of the Lord must be revealed else none will effectually believe Isa 55. 1. Rom. 1. 16. And therefore the Hand of the Lord is with those that have but an ordinary Call to preach the Gospel Obj. 8. But might they not be of the seventy Disciples or have mission from the Apostles Answ 1. The Gospel is silent about it and therefore none can in faith assert it 2. It is improbable that they should have such a mission in regard the persecution occasioned their travels Act. 8. 3 4. Saul made havock of the Church therefore they that were scattered abroad went every where preaching the word Therefore because Saul persecuted the Church it is not said therefore they preached as if they might not lawfully have preached if the persecution had not been but because they could not enjoy peace and liberty at Jerusalem therefore they went every where and in their travels they were not idle but exercised in preaching the word Then 1. The persecution not the Apostles mission occasioned their travels had they received mission from the Apostles they must have gone whither they were sent though there had been no persecution and then it had not been therefore as it is said it was v. 4. 2. The persecution and scattering in all likeliness made them want opportunity to receive such mission from the Apostles if they had desired it 3. The Church was scattered i. e. the body of the Church for the most part v 1. and they that were scattered preached v. 4. And therefore Deodat if the seventy Disciples were there yet it cannot be limited or restrained unto them as if they onely preached Obj. 9. But this was an extraordinary case it was a time of persecution Some rationally distinguish between a Church constituted and a Church scattered and dissolved between what may be done in a Church gathered and in an ordinary way and in the gathering of a Church and in the cause of necessity It is not recorded that these did preach while they were at Jerusalem in a setled Church but when they were scattered it cannot warrant preaching by persons uncalled where Churches and Ministers are or may easily be had This is no better Argument then if one should argue Because when there was no King in Israel every one did as it seemed good in his own eyes therefore Subjects at any time may do so Answ 1. It is true that a man may do some things necessity driving to it that at other times would be unlawful where there is no such necessity But 1. Though persecution necessitated these Disciples to travel yet that laid no necessity upon them to preach and therefore necessity can be no plea in this case 2. It is questionable whether necessity or an extraordinary case can make that which which is in it self unlawful become lawful if a man doth swear falsly because else he shall suffer he sinneth in it as Peter did when to avoid suffering he with oaths denyed Christ But that which is not in it self unlawful but onely at this time or in this or that case may be lawful in time of persecution If it were in it self unlawful to preach without Ordination then it were to be questioned whether in a time of persecution it could be lawful If when there was no King the people did what was right in their own eyes and not what the Law of God required they
c. and therefore a ministerial power of Government is granted to them by Jesus Christ and in respect of this their place they are set in not under but over the flock the Church is in relation to its officers a Governed body and they are stiled Governours because a special charge of oversight and Government is committed to them as a work and business which they are to give a special attendance to Yet all the members of the Church are to have an oversight each of other and of the Officers themselves Col. 4. 17. Say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfill it the Colossians are exhorted to admonish their Officer Archippus and so were to Oversee his conversation else how could they know what to admonish him for and if any brother offend the offended though no Officer is to admonish and if he doth not hear him or one or two not the Officers onely but the Church is to admonish Mat. 18. vers 15. 16 17. tell it unto the Church but if he neglect to â—ear the Church c. therefore the Church is to admonish else how can he hear it and this admonition is a part of Government for if the Church be not heard Communion with him is to be avoided let him be unto thee as a heathen man and a Publican And therefore the sole power of Government is not in the officers the Church hath a power to put forth some acts of it The officers are in a special sense Governors as being and or a more especial designation to take cognizance of and go before the Church in the ordering its affairs then any other particular members No other members can rightly challenge it as their place to be over the Church as they may But yet a power of Government is granted to the Church over its particular members though its actings therein be not under the Relation of office Under the Relation of a whole it putteth forth acts towards its parts as a boly it acteth sometimes to the cutting off particular members for the preservation of the body If a Church hath Officers they by their place are to go before the Church in directing and executing determinations according to the will of Christ but the power under Christ of determination admonition and excommunication resideth in the Church Mat. 18. 17. the acts are not of the Officers only but of the Church If a Church censureth an offender when it hath officers the officer acts towards that offender as one set over him in the Lord who hath taken a soecial charge and oversight of his soâ—â— and urgeth duty upon him because else he shall sinfully break the Law of that Relation which is between them in crossing still the will of Christ but the Church urgeth duty upon the same offender because he shall else not onely sin against Christ but break the Law of his Relation to the body which as a member he ought to keep If a Church hath no officers it censureth offenders as a free people or spiritual corporation invested by Christ with such a power under the general Relation as a body it is to seek the preservation of it self and if possible the healing of its diseased members For it is a Church stâ—â—â— though it wanteth officers and so the Rule of Christ runneth to it Mat. 18. 17. No Church of Christ can be exemped from that Rule Communion is to be avoided with such persons as will not hear any Church of Christ when it doth admonish for such a cause as deserveth admonition Office-power where it is afforded is but the superaddition of another Relation to adde more chains to the offender if he proveth obstinate and to prevail the more with him towards submission but the power of the censure is in the Church not in the officers onely The officers are useful for the better management of censures but have not the sole power of censuring They are to Govern in censuring but the Church hath a power to censure Yet the Church doth not act under such a Relation in cenâ—uring as an office doth as in acts of Government in a Corporation the Bayliffes by their place and office are over the whole Corporation yet the Free-men may have power for Admission or ejection of members into or out of the freedom of the place and many by vote carry it without or against the Bayliffes but when they concur they act under one Relation and the Freemen under another and this different Relation makes a vast difference between the Bayliffes and the Freemen in their actings though the matter of the acts be the same 2. No distinctive Acts are necessary by our brethrens principles for some officers They assert-Ruling elders to be of Divine institution and yet these have no distinctive acts which they onely may perform the main argument that Ruling is that which is accounted their most proper work and yet that is not accounted incommunicable for they grant a Ruling power to the Preaching elders as well as to them If a ruling power may be communicable without making the Ruling elders function frustraneous as to its main Act why should the Preaching of gifted men render the Preaching elders office frustraneous though Preaching be his chief Act. And indeed this is it which we deny in Master Collings Argument viz. That the ministrial function or office is uselesse as to this Act of Preaching of every gifted person may do it And now we expected some Scripture proof of this the Argument being of no force if this be not proved and all that we can find he saith to it is this Object What need any particuliar persons be by the Ordinance of God appointed to do that which all may do Answ 1. We do not say that all may do it but onely that those who are really gifted may do it all Christians are not gifted 2. If there be Scripture warrant for the Preaching of gifted men then it is needful whether our reason can see it so to be or not for none of Christs institutions are needless 3. The granting liberty unto gifted men to Preach doth not render it needlesse for particular persons to be by the Ordinance of God appointed to do it in the Primitive times the Preaching of Apostles Evangelists and Prophets did not render it needlesse for Pastors and Teachers to be by an Ordinance of God appointed to do it nor did the appointing of Pastors and Teachers render Apostles c. un-necessary It helpeth not to say they were all officers who by divine appointment were to do the work for we say gifted brethren are also by divine appointment to preach and besides the argument is built upon this principle That what others may do there is no need that any particular persons should be appointed by God to do and so it will strike at those as well as others If every Church-member of ability may distribute to the poor
were unfaithful that they might learn to be faithful not only to such as were able to teach others but to such as were to be taught therfore it must follow that it is the other committing that is meant Ans 1. It is not said commit them to such as are able but who shall be able it is the committing these Gospel truths to them that maketh them able and therefore it is in a doctrinal way onely 2. That Restriction is necessary as well to shew that unfaithful unconverted ones are not fit to be Preachers as also to shew that more then faithfulness is necessary to fit a man to teach others viz. gifts or abilities as the following words shew they must be able as well as faithful Many faithful men are not able to teach others and so though they be faithful yet they need to have Gospel truths committed to them in a doctrinal way to render them able for that work and therefore this doth not make it follow that the other committing is meant Ans 2. Suppose the other committing be meant then it may be understood of Preachers by Office and it is not exclusive as Mr. Shepherd observeth but private men gifted may do it other Scriptures allow them that liberty Though the Apostle speaketh de re teach others and not expressely de modo of the manner of performance authoritatively office-wise c. yet the manner must necessarily be understood else it will not help him at all For some teaching of others he cannot deny to be allowed to ordinary believers to whom the Gospel is not committed in that sence he pleadeth for He will grant that a private Christian may privately teach others it is the teaching publikely by persons gifted unordained which he opposeth And the Text speaketh no more of that then of preaching office-wise we may as safely read it thus Who shall be able to teach others office-wise as he may read it thus Who shall be able to teach others publikely Arg. 5. Whosoever may lawfully preach the Gospel and interpret Scriptures may warrantably require a maintenance competent for them of the Church to which they so preach 1 Tim. 5. 18. Mat. 10. 10. All Gospel labourers are worthy of their hire but they are Gospel labourers Ergo Gal. 6. 6. But all those members in a Church that are gifted cannot require a competent maintenance of the Church in which they are according to Scripture rules Therefore they cannot lawfully preach the Gospel ordinarily Ans The Scriptures alleaged speak of a constant preaching so as to make it a mans work or calling to preach Mat. 10. 10. the Apostles were to make it their employment and 1 Tim. 5. 18. he speaketh of Officers whose work and calling it was v. 17. The elders c. Gal 6. 6. he that is constantly taught is to communicate to such as do constantly teach him and if by ordinarily he intendeth thus much then we grant his Major That whosoever may lawfully make it their work and calling constantly to preach the Gospel to a Church may warrantably require a maintenance of the Church to which they so preach But his Minor is very faulty both in the matter and form There is in it Fallacia tertii argumenti the third argument is changed it is not assumed in the Assumption as it is in the Proposition but there is a change not onely in the sence but even in the tearms His Major saith they may require a maintenance of the Church to which they so preâ—ch and his Minor saith they cannot require it of the Church in which they are We say they may warrantably by Scriptures he alleageth require a maintenance of the Church to which they so preach i. e. to which they constantly preach making it their work and calling so to do and this is all that his Minor can deny from that Major and in that sence we deny his Minor None of the places quoted do prove that they may require a maintenance of the Church in which they are but they may prove that they may require it of the Church to which they so preach But then 1. It concludeth not that they may require a maintenance when they preach but occasionally and not constantly which is often the cause where many gifted men are in a Church They cannot all constantly preach to the Church in which they are as members there cannot be time or opportunity for them all to speak or for others to hear constantly There were many brethren gifted in the primitive Churches as Corinth 1 Cor. 14. yet it will hardly be proved that they might all require a maintenance of that Church 2. If a Church hath many gifted men and they be desired to preach constantly to other Churches or to the world they may require a maintenance of those that are constantly taught by them though they cannot require it of the Church in which they are as members And thus it doth not tie ungifted brethren to maintain all those that are gifted but onely such as constantly preach to them which is a duty they may be able to perform If men preach occasionally at Lectures may they require a maintenance competent for this or might those Disciples Act. 15. 32 33. require a maintenance for their occasional preaching Where there are many gifted men in a Church they cannot all exercise constantly but only occasionally to that Church and so cannot require a maintenance His sixth Argument about Mission we answered before His seventh Argument That the Churches of Christ in all ages have rejected this opinion and practice we deny But we are to follow Churches no further then they follow Christ and the primitive Churches we have shewn practised what we have pleaded for Thus we have answered objections against the preaching of gifted men un-ordained CHAP. XI Concerning Election as belonging to a particular Church HAving shewed That Office is a Relation to a particular Church and that some men who are not ordained Officers may preach we shall now proceed to speak something concerning the requisites to an Officer about which the opinions of men are various some place the essence of the call to Office in Election others in Ordination We shall pass over what our brethren in their Jus Divinum Minist Evang. lay down concerning an immediate call to the Ministery and shall reply onely to what they say about a mediate call Many Arguments here they level against the Congregational way which we cannot but account a way of Christ and this hath been a great provocation to us to this undertaking The main thing they drive at is to prove 1. That the essence of a call to office doth not consist in Election but in Ordination 2. That it belongeth to a Presbytery to Ordain We shall proceed to their Propositions concerning Election Proposit 1. That the Election of a Minister doth not by Divine right belong wholly and solely to the Major part of every Jus Divin Minist
to the former objection will serve here also Possibly a Presbytery may be heretical and so the Presbytery will not consent to the Election of an Orthodox and sound Minister they will not deny that an Orthodox Eldership may act in an Election because an heretical one may not and why should they deny a Church sound in the faith a power of Election because an heretical one hath it not 2. Let them prove that the Gospel owneth any Congregation as a true Church of Christ capable of having Officers set over it by a Presbytery if the Major part be heretical Are not men to be cast out of the Church for heresie did our brethren ever read of a true Church of Christ the Major part of which consisted of Heretiques if not why do they put the case 3. By the same Argument we may prove that the power of Ordination doth not belong wholly and solely to a Presbytery for the Major part of that possibly may be heretical Because an heretical Presbytery may not ordain they will not infer that therefore the whole and sole power of Ordination doth not belong to an Orthodox Presbytery and because an heretical Congregation may not Elect Pastors why would they infer that therefore the whole and sole power of Election doth not belong to the Major part of a Congregation which is sound in the faith Obj. 4. Sometimes there have been great dissentions and tumults in popular Elections even to the effusion of blood as we read in Ecclesiastical story sometimes Congregations are destitute of Ministers for many years by reason of the divisions and disagreements thereof Ans 1. In cases of want of Pastors who can shew any Scripture rule to warrant their obtruding Pastors upon a Church without Election if dissentions in Churches be sinful a Presbyteries obtrusion of Pastors upon Churches would be sinful also 2. We say with Dr. Ames We never read that dissentions and tumults did arise among those that were Orthodox in the chusing of Pastors qualified according to Christs appointment 3. If dissentions and tumults even to the effusion of blood have attended some popular Elections yet they were but accidental to them the giving the whole and sole power of Election to a Church doth not necessarily cause but only occasion such evils and so this is no argument against popular Elections Rom. 7. 8. Sin took occasion by the Commandment yet this doth not speak against urging the Commandment Christ is a stone of stumbling to some and the Gospel an occasion of tumults when it was preached by the Apostles Asts 14. 19. the people stoned Paul for preaching the Gospel But this will not prove that the Apostles had not power to preach Christ and the Gospel Saith Dr. Ames Instituta Dei non sunt mutanda propter incommoda Ames Beller Enerv. F. 2. l. 3. c. 2. quibus sunt obnoxia sed illa incommoda sunt cavenda curanda propter instituta quae observare tenemur So much for the first Proposition CHAP. XII Concerning Election as Essentiall to a call to Office THeir second Proposition is Proposit 2. That the whole essence of the Ministerial call doth not consist in Election without Ordination Before we proceed to any Arguments we shall premise three things Premise 1. That if we should grant that the essence of a call to Office doth consist in Ordination and not in Election Yet 1. This would not overthrow the Congregational way it would not deny Congregational Churches to be true Churches for they must be true Churches before Officers can regularly be set over them whether by Election or Ordination Nor would it deny Officers in those Churches to be true Officers of Christ or to be rightly constituted for Ordination as well as Election is used in the Congregational way and so the Essence of the call is not wanting there whether it consists in the one or the other Indeed if it could be proved to consist in Ordination then one principle of most Congregational men would fall but the way would stand still It is not such an inseparable principle as the Congregational way standeth or falleth with it 2. This would not deny the lawfulness of gifted mens preaching without Ordination for though the Essence of the call to Office did consist in Ordination yet something else might give the Essence to a call to preach The written word may warrant gifted men in their preaching though unordained as well as it doth in their hearing praying private exhorting c. If Ordination doth constitute an Officer that doth not speak against the preaching of gifted men who do not assume the Office of the Ministery Unlesse they can prove all preaching to be an incommunicable work or act of Office this if granted will not forbid their preaching They are without the Essence of a call to Office yet have what is essential to a call to preach Premise 2. By Ministerial call in their Proposition we understand a call to Office and we suppose so they take it because they restrain the very work of preaching to Officers Premise 3. That though we deny Ordination to be of the Essence of the call to Office yet we assert it to be a necessary adjunct of such a call Officers ought not to be wholly or altogether without Ordination yet the Essence of a call to Office is compleat without Ordination These things being premised we shall give some grounds to evidence that the whole Essence of a call to Office doth consist in Election i. e. with acceptation and then answer the Arguments used against it Our Proposition is this Propos That the whole Essence of a call to Office doth consist in Election without Ordination Arg. 1. If Election makes a man an Elder that was not one before then it gives the whole Essence of the call to Office without Ordination But Election makes a man an Elder that was not one before Ergo Election gives the whole Essence of the call to Office without Ordination The Major they cannot deny it being clear in it self and also because they use such a Medium to prove that Ordination gives the Essence of the Ministerial Office because they say it makes a man a Minister that was not one before Jus Divinum Minist p. 164. The Minor That Election makes a man an Elder that was not one before we prove from Act. 14. 23. And when they had chosen or created them Elders by suffrages in every Church c. Whence we observe 1. That Election or chusing here mentioned made them Elders who were none before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to chuse by lifting up of hands and it is not said when they had chosen men afterward to be made Elders but when they had chosen them Elders which plainlysheweth that it was this chusing that made them Elders And our Brethren say that the word sigfieth to chuse or to appoint or to ordain and they tell us they could cite multitudes Jus
Divin Min. pag. 129 130. of Authors where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for discerning appointing constituting and that without lifting up of hands Whether it was with or without lifting up of hands is not material in this Argument that the appointing constituting act is expressed by that word themselves clearly grant Junius Trem renders it thus Et constituerunt eis in omni caetu Seniores Some thus Quumque ipsis per suffragia creassent per singulas Ecclesias Presbyteros When they had created them by suffrages Elders in every Church From all which we gather that they which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did create make constitute or appoint those Elders 2. That not Paul and Barnabas onely but the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this we proved before The word cannot be denyed to signifie Electing or chusing so it is taken Act. 10. 41. unto witnesses chosen before of God c. 2 Cor 8. 19. chosen of the Churches c. it denoteth such a chusing as is a constituting creating act and let our brethren shew any Scripture that will prove that Paul and Barnabas or any of the Apostles did or might warrantably assume the power of Election or chusing ordinary Officers for any Gospel Churches without this can be evinced what shadow of reason is there to limit Election or chusing to Paul and Barnabas in this place if our former reasons be considered Especially seeing the words of the Text do not necessarily restrain it to them but rather give it to the several Churches for if the question be asked who were the persons that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Text doth plainly answer they in every Church It runneth thus without any wresting of the sence In every Church they chose or created Elders by suffrages And the phrase is frequent in our ordinary speech we usually say They chuse them Majors Bayliffs Burgesses by voyces in every Corporation or they chuse them Parliament men by suffrages in every County or Shire and yet we understand by such expressions that the people or Free-men themselves in the Corporations and the people themselves in the Counties or Shires are the chusers and not others for them The people in the Corporations Counties or Shires are the they that answer to the question So every Church doth aptly answer to the question in this place So that the Text seemeth to us to determine every Church to be the they that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not Paul and Barnabas onely There is no need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be trassanted according to the Church to further this interpretation the present translation in every Church will serve as well and better to this sence Neither wil its being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak against this for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth himself as John 4. 2. Jesus himself baptized not c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 14. Luke 24. 39. and therefore in the plural number it is aptly rendred themselves and therefore it is not improper to read it thus And they chose or created to themselves Elders by suffrages in every Church And so Election by a Church i. e. being compleated by the parties acceptation who is chosen is that which maketh a man an Elder who was none before and therefore gives the whole Essence of the call to Office without Ordination Arg. 2. If Ordination doth not give the essentials of the Ministerial Office then Election doth for our brethren say it is agreed on all sides that the outward call of a Minister doth consist onely in his Election or Ordination See Jus Divin Minist pag. 164. But Ordination doth not give the essentials of the Ministerial Office Ergo Election doth That Ordination doth not give the essentials of the Ministerial Office we shall prove by three Arguments Arg. 1. That which doth not set a man over a Church of Christ or commit it to his charge that doth not give the essentials of the Ministerial office or of the outward call to Office But ordination doth not set a man over a church of Christ nor commit it to his charge Ergo Ordination doth not give the essentials of the ministerial Office or of the outward call to office The Major is evident 1. Because committing of a Church to ones charge or setting him over it is the formal cause of office and so the relation of office cannot have a beeing without it for forma dat esse He that is not set over some Church of Christ is no officer of Christ this is the specificating distinguishing character of Offiers which differenceth them from such as are no Officers 1 Thess 5. v. 12. Wee beseech you brethren to know them which labour among you and are over you in the Lord c. 1 Tim. 3. v. 5. If a man know not how to rule his own house how shall he take care of the Church of God In these places being over and taking care of the Church of God expresse the nature of Office 2. Because If Ordination doth not set a man over a Church or commit it to his charge then it doth not lay him under obligation to the work of Office neither are any people under obligations to duty towards him by ordination as they are towards an Officer for a being over them is that which putteth under such mutual obligations Acts 20 28. They are commanded to take heed to the flock or Church over which they are made overseers Heb. 13. v 7. Remember them that have the rule over you c. v. 17. obey them that have the rule over you and submit your selves c. No flock or Church may groundedly challenge such ordinary and constant feedings from any other but those that are over it and onely those that are over the flock can groundedly challenge this obedience and submission from it for the mutual duties are required expressesly under that notion All in it that are not over it are required to obey those that are over it and therefore if Election setteth over and giveth the charge of a Church then election layeth the person elected under obligations to act as an officer and layeth the Church electing under obligations to the performance of duties towards him as towards an officer All which may fully demonstrate that if ordination doth not set over a Church then it doth not give the essentials of the ministerial office or of the outward call to office The Lord would not command duty towards those that are over a Church as towards officers if they might be over it and yet be no officers or not have the essentials of an outward call to office upon them which they might if election setteth over because that may yea accoring to gospel order ought to precede or go before ordination Act 6. vers 5 first The Church did chuse and then vers 6. They were ordained Jus Divinum Our
Ordination and if there were no Ordination it is far from proving that the Ministerial office is given thereby 2. It is to us clear that by Gift is not meant Office several reasons are given by Mr. Hooker to evidence this that by gift is meant those spiritual abilities by which he was fitted and furnished for his office 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most commonly signifie such gifts and graces as the Lord bestoweth upon us not office and without special reason we may not recede or depart from the common signification of a word They have given us no reason to evince that it must be taken here for office and not in its usuall signification and therefore it is a feeble argument which hath no better proof 2. The nature of the Expressions forbid that by gift should be meant office for as Mr. Hooker observeth a man is not said to stir up his office that is in him but to stirre up the grace that is in him being put into office We are not wont to speak thus Forget not the â—ffice that is in you a man is not onely more properly but more truly said to be in his office nay the very nature and reality of the thing requires this also An Office is a relation adjoyned to a man not inherent in him c. 3. The person exhorted to stir up the gift 2 Tim. 1. 6. and not to neglect the gift 1 Tim. 4. 14. was Timothy who was an extraordinary Officer an Evangelist 2 Tim. 4. v. 5. Do the work of an Evangelist c. and therefore his office could not be collated upon him either by the people or by the Presbytery let it be proved that an extraordinary office could be conveyed by an ordinary Ordination if not then by Gift cannot be meant Office and therefore their Argument is altogether without proof for the Ministerial office is not there said to be given by Ordination And themselves interpret one of the Texts of extraordinary gifts using these words If Timothy had any extraordinary gift that was given by the imposition of the Apostles hands 2 Tim. 1. 6. Stir up the gift that is in thee by the laying on of my hands as it was in those times usual for extraordinary gifts to be conveyed Why in one place of the same book they should understand by Gift extraordinary gifts and in another place Office in interpreting the same Text we know not And whereas they say there That imposition of hands now confers as much as the imposition of hands by the Presbytery did to Timothy viz. the office of a Presbytery It is not proved that an office was conferred upon Timothy by laying on of hands and if any were it must be the Office of an Evangelist for that was Timothies office and surely our brethren will not say that the extraordinary office of an Evangelist is conferred now by Ordination which must be if by the Gift were meant Office and that were conferred by imposition of hands and as much were conferred now for surely that which made him an Evangelist made him a Presbyter 3. If by Gift were meant Office yet it is onely said to be given with the laying on of the hands of the Presbytery it is seldom that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth by and however it cannot be restrained to that signification and therefore no Argument can safely or forcibly be fetched thence for most properly it is rendred with and that doth not intimate any causal vertue but onely a connexion or concurrence such as a concomitantial adjunct may have If laying on of hands denoteth Ordination and be but a meer adjunct to the conferring of the gift yet it may properly be said to be given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 14. with the laying on of the hands of the Presbytery and therefore it doth not prove that Ordination giveth the Ministerial office Their first Argument to prove that the essence of the Ministerial call doth consist in ordination is divided into three parts Ob. 1. The persons that are said in Scriture to Ordain are either Apostles Prophets Jus Divin Min. p. 169. Evangelists or Presbyters And this is a sufficient argument to us to prove that it is Ordination that constitutes the Minister and not Election For it is not likely that Christ would appoint his Apostles and his Apostles appoint extraordinary and ordinary Elders to convey onely an adjunct of the Ministerial call and leave the great work of conveying the office-power unto the common people Answ 1. Whether it belongeth so to Officers to ordain as none else may do it we shall shew afterward 2. If onely Officers might ordain yet that were no proof to us that Ordination constitutes the Minister for the office-relation which is introduced by the call or by that which constitutes a Minister is a relation to the people or to a Church and therefore the people or a Church must needs convey the office-power for one relate gives being and the essential constituting causes to another Relata mutuo se ponunt tellunt tam in essendo quam cognoscendo They are not made Officers over or to the Ministers that do ordain them the relation is not between Officers and Officers but between Officers and a Church Act. 20. 28. and therefore if Ministers onely may ordain yet they do not constitute the Minister thereby for then Relate should not give being to each other And although Ordination be but an Adjunct to the outward call yet that adjunct consisting chiefly if not onely in prayer and the blessing and success of the Officer in his work depending wholly upon the Lord who in Ordination is prayed to for it hence it is not unlikely that Christ would imploy Elders in adding such an adjunct and yet leave the great work of conveying the office-power as to the outward call unto the people Object 2 The solemnity used in Ordination is prayer fasting and imposition Jus Divin Min. p. 169. of hands we do not read the like Solemnitie expressed in Scripture in Election and therefore it is against reason to think that Election should constitute the Minister and give him all his Essentials and Ordination onely give him a ceremonial complement Ans 1 Ordination so far as man acted in it did consist in such Solemnitie and reason will rather give it that the call should consist in something else and that Ordination should be but the Solemnization of a call and not the call it self for it is improper to assert that a call consisteth onely in Solemnities and that any other acts concurred in Ordination in those dayes besides those which they mention cannot be proved 2. Prayer is the chief if not the onely act wherein Ordination doth consist and reason tells us that a call must go before praying for the blessing of God upon a man in a work which is the fruit and effect onely of the call Object 3. The blame laid upon
Overseer If they were to feed and take care of all the Universal Church then their power were as extensive and large as the Apostles and then they must not fix and abide with any particular Church for that would hinder the feeding all the Universal Church but they must travel all the world over that they may feed all the flock And it 's impossible that any particular Officer should feed his particular Church and all the rest of the Universal Church also and therefore all were under a necessity of sinning against this command if that were the flock intended The same Argument holdeth as well for Pastors and Teachers for they are the same Officers under different names The Pastors work is to feed all the flock and he is plainly intended in that Text. And all that Church which is committed to any man for Teaching he is commanded to Teach and he is unfaithful in his trust if he doth it not And seeing it cannot be the Universal Church hence undenyably it s only a particular Church that is a mans flock or that is committed to him for Teaching and oversight The Argument may run thus That Church onely that a man is a Pastor or Teacher a Bishop or Overseer to doth he stand in the relation of an officer to the Names and Titles of Officers do evidence this But it is only a particular Church that a man is a Pastor or Teacher a Bishop or Overseer to Act. 20. 28. and not an Universal Church Ergo It is only a particular Church that a man doth stand in the relation of an officer to und not an Universal Church Object If any should object and say If a man for a time be destitute of a place or be fixed to no particular Church yet preacheth constantly in one place or other may not that name of office a Teacher be properly applyed to him seeing he doth reach and some are taught by him Ans 1. In a general sense he may be called a Teacher if any be taught by him but if the word Teacher be taken in a special sense to express Office in that sense we deny he may be called a Teacher Men are not Teachers by Office to all that are taught by them As for example Our Brethren often urge it that ordinary teachers by office must be sent Rom. 10. 15. How shall they preach except they be sont the word for sent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore in a general sense they must say that ordinary Officers as Pastors and Teachers are Apostles because Apostle signifieth one sent Yet Pastors and Teachers are not Apostles by office the Office of the Apostles is distinct from the office of Pastors and Teachers and in this special sense the name of Apostles is to be denyed them So they are not Teachers by Office to all that they may preach to and may be taught by them If a man preacheth to Heathens and Indians though they retain heathenish principles still and will not receive instruction yet in respect of his teaching they are said to be taught and such as stumble at the word are said to be taught Matth. 13. ver 54. He i. e. Jesus taught them and yet ver 57. They were offended in him But a man is not a teacher by office unto such Hearhens Indians and opposers for without some knowledge or profession of Christ our Brethren will not account them members of the Universal Church and if they will say they stand in the relation of officers to such then they must assert that they have a treble relation as officers one to a particular Church another to an Universal Church and a third to the World or to Heathens and Indians who are of no Church of Christ or else they must say that they preach as officers to those they are no officers to and it will hardly be proved that they are officers to the world or to any out of the Church 2. Onely that Church which a man is set over hath taken the charge of is committed to him for teaching is he a teacher by office unto if he preacheth in an hundred places and thousands receive instruction and in that sense are taught by him yet we deny that he standeth in relation to any of these as a teacher by office unless as a Church they be committed to him for teaching For it is setting over taking the charge of and the committing a Church to the care of such a person for such and such ends which giveth being to office or maketh one an officer It 's the committing of a flock to such a person for feeding or his taking charge of it that onely maketh him a Pastor It is the setting one over a flock or Church for oversight that onely maketh him a Bishop or Overseer and hence Act. 20. ver 28. The flock over which the Holy-Ghost hath made you Overseers They are limited in their oversight unto the particular flock and the nature of their of their office is expressed by their being over the flock for that end For this see more in our description of office in the formal cause of it and in our Arguments to prove that election giveth the Essence to the call to Office CHAP. III. Wherein is given a description of Office and the several parts of it are proved from Scripture and some Conclusions drawn from the whole precedent discourse FRom all which hath been layd down we may gather this description of Office Office is a spiritual Relation between a particular Church of Christ and a person rightly what Office is qualified founded upon a special and regular call Or more particularly Office is a spiritual Relation arising upon a regular Election on the Churches part and Acceptation on his part who is Elected by which the Lord committeth a particular Church to his charge or setteth him over it for the work of the Gospel or imployment of the Ministry In these Descriptions there is 1. The general Nature of Office It is a Relation and for its property it is a spiritual Relation to distinguish it from natural and civil Relations The relative names by which the Gospel expresseth office as Pastor and Teacher doe prove it to be a Relation 2. The terms of the Relation the Relate and the Correlate The Relate is a person rightly qualified i. e. qualified according to Gospel rules 1 Tim. 3. v. 2 3 4 5 6 7. A Bishop must blameless the husband of one wife vigilant sober of good behaviour given to hospitallity apt to teach c. Tit. 1. ver 6 7 8 9. The Correlate is a particular Church of Christ Act. 20. 17. The Elders of the Church Act. 14. 23. Rev. 2. 1. Unto the Angel of the Church And ver 8 12 18. Rev. 3. ver 1 7 14. They are Officers to the Churches of Christ not to the world nor to civil Societies or Assemblies and to particular Churches as the distinguishing each from other sheweth