a relation yet it doth not follow that it is so by whomsoever it be performed Obj. 2. Heb. 7. Without controversie the lesser is blessed of the greater Answ The Apostle asserteth Christ to be an High-priest after the Order of Melchisedec Heb. 6. ver 20. and giveth a reason of it Heb. 7. 1. and in the excellency and greatness of Melchisedec he setteth forth the excellency of Christ who is after has order ver 2 3 c. he proveth the greatness of Melchisedec and so of Christ because he blessed Abraham ver 6. and so must be greater then Abraham who received the blessing ver 7. without all contradiction the less is blessed of the greater But what is all this to prove that preaching is an act of authority Doe preachers succeed Melchisedec or Christ Can they bless with a High-priests blessing Are they greater then Abraham as he that gave this blessing was There is a blessing of reverence and worship so men bless God Psal 68. 19. Blessed be the Lord who dayly Dickson londeth us with his benefits There is a blessing of Charity so men bless one another by mutual prayer Rom. 12. 14. Bless them which persecute you bless and curse not It is required as a duty not of preachers only but of all Christians thus to bless yet neither of these kindes of blessing do imply superiority or authority or that he is greater who blesseth then he that is blessed He that blesseth by an Original inherent power as Christ doth he is greater then he that is blessed and of such blessing the Text speaketh but he that blesseth Ministerially and instrumentally is not alwayes greater then he that is blessed nor is the blessing alwayes an act of authority Object 3. The Apostle suffers not women to preach because they may not usurp authority over the man 1 Tim. 2. but is commanded to be in subjection upon which place Oecum The very act of teaching is to usurp authority over the man Answ There is a plain distinction and difference made in the very text alledged between teaching and usurping authority for the words are these But I suffer not a woman to teach nor to usurp authority over the man but to be in silence 1 Tim. 2. 12. That particle nor doth plainly intimate that two things are forbidden 1. Teaching 2. Usurping authority And a womans usurping authority over her husband seemeth to be the thing directly forbidden by the Apostle rather then the usurping of authority over the Church and hence the words are nor usurp authority over the man and the reasons inforcing it from the mans being first created ver 13. and from the womans being first deceived ver 14. speak it to be an usurping authority over her husband rather then over the Church that is forbidden However there is no such thing found in the Text as that the act of teaching is to usurp authority over the man Object 4. The publick work of the Ministry of the word is an authoritative administration like unto that of Cryers Heralds and Embassadors to be performed in the name of the Lord Jesus and therefore may not be performed by any but such as are authorized and immediately or mediately deputed by him 2 Cor. 5. 19 20. appears because in preaching the Key of the Kingdom of Heaven is used Answ 1. These titles we spake to in another place and thither we refer the Reader 2. A warrant from the written word to preach is authority enough and this we have shewn gifted men have If men who are not authorized by Christ to preach will do it and if this be an usurping of authority yet what is all this to prove either 1. That it is to usurp authority over the Church Or 2. That to preach without Ordination to the work is to usurp such authority over the Church These are the things which not being proved their Argument falleth 3. That there is a Key of Knowledge we grant Luk. 11. v. 52. which Christians who are not in Office may use 1 Cor. 12. ver 7 8. 1 Cor. 14. 1 Pet. 4. 10 11. And in Discipline the power of 1. Excommunication is the binding Key that which shutteth the Kingdom of Heaven the Church against offendors 2. Re-admission is the loosing Key or that which openeth the Kingdom of Heaven the Church to such as repent Matth. 18 vers 17 18. If he neglecteth to hear the Church let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Here the binding Key and the loosing Key are used about Church-censures and if both these were given to the Officers onely which we deny yet gifted men might preach neither can they gain any thing from the Keyes to prove that preaching is an Act of Authority much less to prove their Proposition Argum. 6. That which the Scripture reproves may no man practise But the Scripture reproves uncalled men for preaching Therefore The Minor say they appears in that the false prophets are reproved Jerem. Jus Divin Minist p. 89. 23. 21 32. not onely for their false doctrine but also for running when they were not sent I am against them saith the Lord a fearful commination if God be against them who shall be with them The false prophets themselves accuse Jeremiah Jerem. 29. 27. for making himself a prophet which though it was a most unjust and false impuration yet it holds forth this truth That no man ought to make himself a prophet the false prophets themselves being witnesses The Apostles in the Synod of Jerusalem speak of certain men that went out from them They went out they were not sent out but they went out of their own accord and this is spoken of them by way of reproof And then it follows They troubled you with words subverting your soules He that preacheth unsent is not a builder but a subverter of souls Answ 1. We deny that the Scripture reproves the preaching of gifted men who are unordianed to Office This Argument if it were wholly granted yet it proves not at all what it is produced for Their proposition is That none may do the work of the Ministry without Ordination or being solemnly set apart thereunto Their Argument to prove this is The Scripture reproveth uncalled men for preaching therefore uncalled men may not preach We may grant that uncalled men may not preach and yet may assert that unordained men if gifted may preach For gifted men are called to preach though they be not ordained Let them prove that Ordination is the onely Call to preach if it were granted that Ordination is the Call to Office as elsewhere they endeavour to prove yet it would not follow that there is no Call to preach without that unless it can be proved that there is no preaching but by Office 2. The places alledged
contra the name of a son doth imply a father to be the other Relative and so for other Relations Now the names and titles which the Gospel giveth unto Officers have such reference unto a Church as they do aloud proclaim that Officer and Church are the Relatives and not Officer and imployment If the question be asked To whom are they Officers the answer must be To a Church Officers are called Pastors and that intimateth that they are related to some flocks They are called Teachers and that speaketh them to be related to some who are Learners Therefore we conclude that Office is not a Relation to the imployment of the Ministry but to a Church one special end of which Relation is the work of the Ministry therein CHAP. II. Wherein is proved that Officers stand in Relation to a particular Church only and that they are no Officers to a Church universal Quest 2. WHat Church hath Office Relation to or whether Officers stand in Relation to a Particular Church only or whether they be Officers of an universal Church Answ We affirm That Officers stand in relation as Officers to a particular Church onely and we deny that they are Officers to a Church Universal Our Brethren at last grant a Relation between Officers and a particular Church page 143. and 151. and it 's proved from Act. 20. 28. We shall here hint a few words chiefly to shew that they are not Officers to an Universal Church and then it will necessarily follow that the Relation is between the Officer and a particular Church only We deny Pastors or Teachers to be Officers to an Universal Church Argum. 1. Because we can finde no Scripture-warrant for any Universal-visible-Political-Church The Gospel knoweth no such Catholick or Universal Church that we can any where finde Argum. 2. Because the Titles given unto Officers doe speak their office to be limited unto a particular Church and do forbid or deny their bearing any office-relation to a Church Universal In those Scriptures where our Brethren say there is an enumeration of Officers and so where it is most needful that their properest Names and Titles should be given them yet there those Officers which are still continuing are called Pastors and Teachers 1. Cor. 12. ver 28. God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers And Ephes 4. ver 11. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers And also where the qualifications of such Officers are layd down and so the properest Titles are necessary that it might ever be known what Officer ought to be so qualified there they are called Bishops which is no more but Overseers as Act. 20. 28. Take heed therefore unto your selves and to all the flock over which the Holy-Ghost hath made you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or Overseers 1 Tim. 3. 1 2. A Bishop must be blameless the husband of one wife vigilant sober Tit. 1. v. 7. For a Bishop must be blameless c. These Titles being given upon such special occasions unto Officers they must undenyably be such Names and Titles as are proper to them so long as they are Officers It were an impeachment to the wisdome of the Holy-Spirit to say that then it did impose such names upon them as they might lose before they lost their Office We suppose our Brethren will not say that any are Preaching-Officers who are neither Pastors Teachers nor Bishops or Overseers Now we argue thus Major Proposit That Church only that is a mans flock doth or can he bear the Relation or Office of a Pastor to That Church only that is committed to ones charge for teaching doth or can he bear the Relation or Office of a teacher to That Church only that is committed to a mans oversight doth or can he bear the Relation or Office of a Bishop or Overseer to All this appeareth from those Relative names You may as well say a man is a father to that which is none of his childe or a master to him who is none of his servant as you may say a man is a Pastor to any that are not of his flock or a Teacher to those that are not committed to him to be taught or a Bishop and Overseer to those that are not under his oversight So that if a man ceaseth to have a flock then he must needs cease to be a Pastor if he ceaseth to have a Church to be taught by him then he ceaseth to be a reacher by office if he ceaseth to have any to be overseen by him then he ceaseth to be a Bishop or Overseer Minor propos But only a particular Church is a mans flock or is committed to a man for teaching and oversight and not the Universal Church Concl. Ergo A man beareth the relation or office of a Pastor a Teacher or a Bishop or Overseer only to a particular and not to an Universal Church That only a particular Church is a mans flock or is committed to a man for teaching and oversight and not the Universal Church We suppose our Brethren cannot deny for in their Jus Divinum page 143. they have these words Though we beleeve that every Minister is a Minister of the Universal Church yet we are far from thinking that he is actually an Universal Minister The Apostles had the actual care of the Church Universal committed unto them and they were not fixed to any particular charge but were Ministers alike of all the Churches of Christ But it is far otherwise with ordinary Ministers they are fixed to their particular congregations where they are bound by Divine right to reside c. So that according to the judgment of our Brethren ordinary officers such as Pastors and Teachers are have onely the care of particular Churches committed to them their actual power is limited by Divine right to these and not extended to the Universal Church they have no actual power to perform Ministerial offices or administer the Ordinances of Christ in any Churches without a special call but only in those particular Churches where they are fixed And that it is only a particular Church that is a mans flock or is committed to him for teaching and oversight and not the Universal Church we prove thus Because every Pastor Teacher or Overseer is expresly commanded by Christ actually to feed teach and oversee all the flock that is committed to him or them Act. 20. vers 28. Take heed therefore unto your selves and to not only some but all the flock over the which the Holy-Spirit hath made you Overseers to feed the Church of God All that flock or Church over which the Holy-Spirit hath made any man a Bishop or Overseer he is commanded actually to feed and take heed to all the Universal Church so as he sinneth if he doth not Ergo The Universal Church is not that flock or Church over which the Holy-Spirit hath made any man a Bishop or
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
and this leadeth us unto that great question about the preaching of gifted Brethren CHAP. IV. Wherein the Question is stated about the Preaching of Gifted-men and several things propounded for the clearing the state of it The Question is this WHether some men who are not ordained Quest Officers may preach Or whether persons who have preaching gifts and graces or are apt to teach may ordinarily exercise those gifts in Publick Assemblies though they be not ordained Officers Before we come to the determination of this question we shall premise four things 1. That the question is not Whether every Christian may publickly preach But whether some not in office who have such eminent gifts and graces as render them apt to teach may not exercise those gifts in a way of Preaching That objection which our Brethren bring from 1 Corin. 12. 29. toucheth not us for many Christians have not such gifts and so all are not Prophets all are not Teachers Our inquiry is not whether every beleever but whether those beleevers who have such gifts and qualifications as the Gospel 1 Tim. 3. ver 1 2 3. requireth preachers should have may preach 2. Neither is the question Whether Ordination be necessary for an officer We grant that when a man undertaketh to be an officer to or taketh the charge of a Church of Christ there ought to be ordination before the exercise of his Office Act. 6. 6. Our question is Whether a man who hath grace and such gifts as render him apt to teach may exercise those gifts ordinarily or frequently without Ordination he being no Officer to any Church of Christ 3. Neither is the question Whether any man that thinketh himself gifted may preach If some think themselves gifted who are not and thereupon preach we plead not for them But if a man be really gifted as the Lord requireth officers should be 1 Tim. 3. ver 1 2 3. If really he be apt to teach c. Our question is Whether he may not publickly do it though he be not ordained It is another question Who shall judge of his gifts Yet if a man be judged able by those who are able to judge or by those that are appointed by Christ to judg of his gifts we apprehend he may preach And the Apostles referred it to the Church to judge of their gifts and qualifications who were to be Deacons Act. 6. ver 3. Look yee out among you seven men of honest report full of the Holy-Ghost and wisdom There is not a fillable about any other proving of them after the Church was required to look out men so qualified and therefore a Church of Christ is to judge of the gifts of its Members Deacons are to be proved 1 Tim. 3. ver 10. and it is by the Church Act. 6. ver 2 3. And though one that is really gifted for such a work for ought we know may lawfully especially in some cases preach without such approbation from a Church or others who are able to judge of gifts yet it may be inexpedient and sometimes it proveth of ill consequence to others and uncomfortable to himself 4. By preaching we understand any publishing or declaring opening or applying Gospel truths to any persons for the uses and ends they serve to Sometimes the word for preaching is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to tell good news or bring or publish glad tidings Luk. 16. ver 16. The Kingdom of God is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 2. Unto us was the Gospel preached 1 Cor. 9. ver 16. Though I preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same word is used for preaching in many other Scriptures and denoteth a declaring or publishing Gospel-truths and hence it is so translated often and that necessarily Act. 13. ver 32. We declare unto you glad tidings The word for declare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. ver 15. How beautiful are the feet of them that preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bring glad tidings of good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the same word is used and signifieth to bring glad tidings In the beginning of that verse another word is used for preaching Rom. 10. ver 15. How shall they preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word signifieth to publish as Heralds or cryers do it is explained twice in the latter end of the same verse why he is called a herald or cryer because he publisheth or telleth glad tidings So that to preach is to declare or publish to open or apply Gospel-truths to any persons whether publickly or privately Though a Herald or cryer doth deliver a matter in an open place yet that Metaphor may be uused because preaching is by lively voyce and frequently in a publick place yet it may be properly called preaching though it be in private Act. 5. ver 42. Daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Here is preaching not only publickly in the Temple but also privately in every house Yea Philip is said to preach to one man Act. 8. ver 35. So that it is preaching if the Scriptures be opened or expounded to a particular person as well as if it be to a publick Assembly And therefore our Brethrens description of preaching is faulty They say Jus Divinum page 77. By preaching they 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 They say The subject is the word the work the explication and application of this word Nehem. 8. 8. 2 Tim. 2. 15. The end is the exhortation edification and comfort of the Church for which they alledge 1 Corin. 14. 3. 2 Tim. 3. 16. The object a Congregation met together for the solemn worship of God for which they alledge 1 Corin. 14. ver 23. They say The word is to be preached to infidels Matth. 28. Mar. 16. But the principal object of this work is the Church 1 Corin. 14. 22. 1 Corin. 12. 28. Ephes 4. 12. The manner of doing this work 1. Authoritatively not Magisterially as lords of faith but Ministerially as being over the Church in the Lord. 1 Thes 5. 12. Tit. 2. 15. 1. In the stead and place of Christ 2 Corin. 5. 20. Luk. 10. 16. From this description they give us five distinctions wherein they grant us several things We say 1. That place 1 Corin. 14. will serve for us to prove a gift of prophesying to be still continuing as well as it wil serve to prove their description of preaching If prophesying were an extraordinary gift as they say pag. 97. 98. it was why then doe they alledge it to prove the way of that standing ordinance of preaching 2. It is properly preaching to publish declare and open Gospel-truths though there be not a Church or congregation for the object of it
21. Christ biddeth them beware of false Prophets and giveth rules whereby they may know them which will speak blasphemers to be such as they are to beware of And thus much concerning mission in the first acceptation of the word 2. Mission is a providential disposing of Preachers to such persons or such a people as Christ hath commanded or assigned the Gospel to be published unto or sending is a permitting them to go a dismissing them that they may go Mar. 8. 26. when Christ had restored the blind man to sight he sent him away to his house Mar. 6. ver 36 45 46. He sent away the people Act. 17. 14. The Brethren sent away Paul Here sending doth not denote the conferring of any power upon those that are sent but only a dismissing of them from the work they were about to go to some other place Sending is there little more then going or the permitting men to go Genes 45. 7. God sent me before you to preserve you a posterity The Lord ordering by his providence Josephs going into Egypt is called his sending of him here is a providential sending And though other Scriptures speak of sending in that sense we before spake of yet we do not see that but sending may be taken in this latter sense in Rom. 10. 15. viz. for such a providential sending and then the meaning is but this How shall they preach to the Gentiles if they do not go or be not permitted and by providence ordered to go where they are And the scope of the place inclines us to these thoughts for the Apostle is concluding that there is no difference of nations in Gospel-dayes Rom. 10. v. 11 12. There is no difference between the Jew and the Greek ver 13. For whosoever i. e. whether he be Jew or Gentile shall call upon the name of the Lord shall be saved Here he asserteth the calling of the Gentiles and from thence he inferreth that Preachers of the Gospel must be sent unto them because as ver 14 15. They cannot call on the Lord without beleeving nor cannot beleeve without hearing they cannot hear without a Preacher they cannot preach i. e to the Gentiles for they are such as had not heard of Christ ver 14. except they be sent i. e. except by providence they be ordered to go amongst them The Jews grumbled at the going to preach unto the Gentiles the Apostle proveth that they must be called and therefore some must go preach to them How shall they come by the glad tidings of the Gospel if none go to them therewith Alas they have no preachers amongst themselves and how shall they hear if none preach and how shall they preach if they do not go where they are to hear now shall Paul preach to the nations of the Gentiles if he be detained at or doth not go from Jerusalem And all other interrogations ver 14. are to be understood of a natural impossibility it is naturally impossible for a man to call on him that he hath not beleeved on and to beleeve on him of whom he hath not heard and to hear without a preacher i. e. without one or other to publish what is to be heard and that this onely should be understood of a moral impossibility how shall they preach except they be sent it is hard to conclude Sending in this sense denoteth the ordering of a preacher for his bodily presence what place it shall be in for preaching This sending may be iterated and repeated often Thus God sendeth when by his providence he ordereth or disposeth of things so as there is a going to such a place to preach Thus Magistrates may send preachers to places that are destitute of the means of Grace thus they sent some Ministers into Scotland others into Ireland Thus a Church may send Acts 11. ver 22. Then tidings of these things came unto the ears of the Church which was at Jerusalem and they sent forth Barnabas that he should go as far as Antioch Here the Church sent out a Preacher Thus Presbyters may send men to preach Act. 8. 14. When the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John Those that were sent were preachers before had no authority to preach conferred upon them by their mission and if they had then a Church may give authoritative mission for the Church sent Barnabas Act. 8. 14. And what is there more in this sending then a desiring of him to go or a dismissing of him And thus gifted men are capable of being sent as well as others seeing there is no act of power about it And where there is no distance there needeth not this mission by men but how should they preach to the Gentiles who were at a distance except they were sent by those Churches where now they preached and if no more be intended Rom. 10. 15. it may easily be judged what a poor argument that is which many bring from that place against the preaching of gifted men And thus much in answer to their first argument we shall be brief in answering the rest CHAP. VIII Answering diverse Arguments brought against the preaching of men un-ordained to Office Argum. 2. FRom Hebr. 5. 4 5. And no man taketh this honor unto himself but he that is Jus Divinum Minist page 71. called of God as Aaron No man ought to take the ministerial honor upon him unless called by God This proposition say they is not limited but illustrated 1. By Aaron who undertook not this Office till called thereunto Exod. 28. 1. No more did any other of the Priests in the old Testament 2 Chron. 29. 11. and 16. 16. If the Priests and Prophets of the Old Testament could not take this honor upon them till called and appointed who can shew any just reason why any under the New Testament should do otherwise especially if we consider that the Gospel-Ministry is more weighty and glorious then the legal was 2. By Christ who though he be God blessed for ever coequal and coeternal with the Father yet he glorified not himself to be made an High-Priest but was sealed and inaugurated by his Father into this great Office Joh. 8. 54. and thence they say it cannot but be great presumption for any man to glorifie himself and make himself a Minister before he be lawfully ordained thereunto Answ 1. Here they run quite from the Question they undertook to prove That none may assume the Office of the Ministry unless he be solemnly set apà rt there unto And their conclusion from Hebr. 5. 4 5. is but only this that no man ought to take it unless called by God If their argument be granted yet their position is not proved by it Gifted men may have a call of God to preach and yet not be solemnly set apart Hebr. 5. ver 4 5. Aaron and Christ were both called of God yet they were not solemnly set
distinction between School-master and Scholars is not taken away hereby he remaineth School-master still to those youths who teach others in the School So gifted men are by Christs appointment to teach others and yet the distinction between Shepherd and flock Pastor and people is not taken away hereby the Officer of such a Church where such gifted men are doth remain a shepherd a pastor or Teacher still even to those gifted men who teach others 3. If you will take pastor shepherd or teacher not for the relation or such as take charge of a flock a people a Church for feeding and teaching but for any that doe feed or instruct others yet in that sense will not the distinction betweene shepherd and flock c. be taken away for there are many in a Church that are not gifted to teach others and they and the women are fed are taught Yea those who themselves are teachers yet in that general sense are properly said to be taught when they hear others preach 1 Cor. 14. 31. Ye may all prophesie one by one that all may learn and all may be comforted All the prophets when they hear they are Learners And thus we have answered their first argument No Religious service may be performed Argum. 2. Jus Divin Min. p. 85. unto God by any other sort of persons then such as are appointed or otherwise warranted thereunto The preaching of the word is a religious service unto which persons gifted not ordained are neither appointed nor warranted Therefore the preaching of the word may not be performed by gifted persons un-ordained Answ We deny their minor and we assert That persons gifted not ordained are appointed or warranted to preach the word Object 1. They are not appointed for then every gifted man that preacheth not is guilty of the sin of omission Answ 1. So he is guilty of the sin of omission if an opportunity hath been offered and he will not preach If no door be regularly opened for men gifted or Ordained to exercise their gifts then it is no sin of omission 2. He is guilty of the sin of omission if he doth not preach at all if scuh an opportunity be offered but he may not be guilty of the sin of omission for not preaching at this place or that time as the want of a call from others to exercise his gifts may free it from being a sin of omission so there may be something that may justly hinder the person gifted from accepting of a call to preach in such a place or at such a time as sickness may disable and other natural causes so upon moral accounts either men gifted or ordained may lawfully refuse to preach to some people at some times Obj. 2. Then preaching must be looked upon as a common duty enjoyned unto all believers as such and every one should study Divinity in order to preaching and wo to him that preaches not though he could preach but one Sermon onely and doth not Answ 1. If they intend this of being immediately under an injunction to preach there is no shadow of reason for the consequence To say if all gifted persons are to preach then all believers are to preach as such we deny it for many believers are not gifted it is enjoyned onely to gifted believers 2. If they intend it of a mediate injunction that believers as such are enjoyned to seek for such gifts as they may be able to teach others we see no inconvenience in that for the Apostle exhorts the Brethren in general of the Church of Corinth to covet to prophesie 1 Cor. 14. v. 1 5 39. And the Apostle blameth the Hebrews in general thus Heb. 5 v. 12. When for the time ye ought to be teachers ye have need that one teach you 3. The Apostle was undoubtedly ad Officer and saith it of himself 1 Cor. 9. 16. Wo is unto me if I preach not the Gospel And therefore this concludeth no further then Officers or if it doth reach further it is onely as we have expressed under the former Objection about its being a sin of Omission not to preach 4. We deny that such a man is gifted who is able to make but one Sermon in his life-time We ask our Brethren whether they would deem a man gifted to preach and so durst ordain him if he could make but one Sermon To prove their Minor further that gifted persons are not warranted to preach they tell us that the Ministry of the word is founded in institution and therefore must be regulated according to it and tell us That for the publick exercise of gifts by those who are no Ministers they find no institution and refer to their answers to Objections And in answer to this we refer the Reader to our foregoing reasons which prove an institution for it If no man may do the work of the Magistrate in the Civil or of a Deacon in the Ecclesisiassical Argum. 3. Jus Div. Min. p. 86 state but he that is called to the Office of a Magistrate or of a Deacon then much less may any man preach the word which is the work of a Minister but he that is called to the Office of the ministry But no man may do the work of a magistrate in the Civil or a Deacon in the Ecclesiastical state but he that is called to the Office of a magistrate or of a Deacon therefore Answ 1. This argument holdeth as strongly against the preaching of any as probationers as it doth against other gifted men Our Brethren hold forth this as their own principle and practice that men may preach for tryal several times before they be ordained and indeed how could it be known that they were apt to teach if they never made tryal no man may doe so much as one particular act that belongeth to a magistrate unless he be called to the Office of a magistrate it was but one particular act that was desired Luk. 12. ver 13. If this argument therefore be valid they must not preach so much as one sermon as probationers before they be ordained to Office 2. Both propositions may be denyed 1. The Major or consequence will not hold good Though no man might do the work of a magistrate or of a Decon but he that is called to such Offices yet a man may preach the word which is one work of a Minister who is not called to the Office of the ministry Because the work of a magistrate is peculiar to and doth necessarily imply and presuppose the Office of a magistrate but preaching the word doth not necessarily presuppose or imply the Office of the ministry Preaching is one work which ministers in Office do perform but it is not so peculiar to Office as the work of a Magistrate is As for example Prayer is one work of a Minister Act. 6. ver 4. But we will give our selves continually to prayer and to the ministry of the word Their argument is as forcible against gifted
will it follow thence that there is no need that any particular persons should be by God appointed as Deacons to do it If the inhabitants in a Town may give to the poor yet it is not reckoned needless for Overseers to be appointed to the work If some friends or Relations may provide for an Orphanous child will it follow that therefore there is no need that any should be put in trust as Guardian for it Surely this doth not follow So neither doth it follow that if gifted men may Preach then it is un-needful or un-necessary that any should be put in trust with or have the charge of the flock committed to them to feed it with the Word and doctrine Arg. 4. The truths of the Gospel are such as according to Scripture warrant are onely to be communicated to others by such as being faithful and able to teach others and have those things committed to them by Timothies and private persons are not such to whom such things are committed Ergo It is unlawful for such to communicate them in that manner He endeavoureth to prove the proposition by that place 2 Tim. 2. 2. And the things that thou hast heard of me amongst many witnesses the same commit thou to faithful men who shall be able to teach others Hence he taketh notice of several things Obj. 1. According to Gospel-order in Gospel-Churches there should be some to teach and others to be taught so saith the Apostle 1 Cor. 12. 29 Aâ—e all Teachers now according to this principle it is possible that all may be Teachers in a Church it all be gifted Ans 1. It is as possible that all in a Church may be Officers for it they be faithful and able by what rule can any Presbytery refuse to ordain them this is as much against himself as against us 2. If all were Teachers yet whilst one Teaches the rest that hear are taught 1 Cor. 14. 29 31. 3. If all the Church should be Teachers yet others who are unconverted would need to be taught though the Church did not and the Text only saith who shall be able to teach others whether in or of the Church Obj. 2. It is plain from that place that those that teach others must be able to teach and faithful not unlearned and unstable men Ans That none but those who are faithfull and able to teach others are to preach we grant and if by unlearned he meaneth men un-instructed in Gospel mysteries we grant they are to be learned and no other learning doth this Text require unto preaching for the things to be committed to them that they might be able to preach were the doctrines of the Gospel which he had heard of Paul the things thou hast heard of me c. Obj 3. These able and faithful men before they teach others must have a Timothy or Timothies commit the Gospel to them it is not enough that they are gifted faithfull c. The word for commit he saith signifies 1. Sometimes meerly to propound a thing to others and set it before them thus often Mat. 13. 24. v. 31. Mark 8. 6 7. Luke 9. 16. 10. ch 8. Luke 11. 6. Acts 16. 34. Acts 17. 3. 1 Cor. 10. 27. 2. Sometimes to commit a thing as in trust when a thing is commited to some and not to others so Luke 12. 48. Luk. 23. 46. and so Acts 14. 23. Acts 20. 32. So Paul committed the charge to Timothy 1 Tim. 1. 18 so 1 Pet. 4. 19 c. Either Timothy was to lay open doctrines such things as be had heard from Paul viz. the truths of the Gospel of Christ or else he was to commit them to some that is to appoint some to whom he might intrust those truths with as publike Treasurers to dispense them out Ans 1. We conceive that a committing the truths of the Gospel which he had heard from Paul doctrinally is intended in this place 1. The word is often used only for a committing things doctrinally to others as Mr. Collings granteth and seeing it will bear this sense there must be some speciall reason in the Text to restain it unto the other sense else an argument from the word taken in the other sense cannot be cogent 2. That the word is in this place to be taken onely for a committing Gospel truths to them doctrinally appeareth 1. Because the end of this committing Gospel truths to them is to make them able to teach others suppose there were any such act to be performed in ordination as a committing the Gospell by the Ordainers to the ordained yet this committing of it to them could not make them able to teach others unless they will say that the gifts of the Holy Ghost are conferred in ordination which cannot be proved Nay they cannot warrantably ordain any but such as before were able to teach others and therefore the ability is not conferred by ordination But this committing is to make men able to teach others as the words do plainly shew 2 Tim. 2. 2. The same commit thou to faithful men who shall be able to teach others He doth not say commit them to men that are able at present to teach others as if the ability were to be antecedent to this committing the things to them but who shall be able in future time or for the time to come so that this committing is to make them able Many that are faithful are not sufficiently instructed to teach others and therefore he bids Timothy teach them the way of God more perfectly as they did Apollo Act. 18. 26. that they may be able to teach others And so this proveth an argument against him Those that are faithful and so well instructed in Gospel truths that they are able to teach others may and ought to lay forth their abilities that way But many un-ordained men are such Ergo 2 Because it doth not appear from other Scriptures that any such committing of Gospel truths as he speaketh of by men is required unto a call no not to a call to office Election and Ordination are both compleat without it We read not a word of it Act. 6. Act. 13. 14. The Lord doth commit the Gospel to Officers and make them Trustees thereof for such a Church as a man by his last Will and Testament doth commit his child and an Estate to maintain it with to some faithful friend but we find nothing in the Scripture of mans committing the Gospel to man but doctrinally Paul in a doctrinal way committed that charge to Timothy 1 Tim. 1. 18. for Timothy was a Minister before and therefore this committing it to him could not authorize him to preach Obj. If Timothy were onely to commit them to some that is to declare them to some and set them before their eyes what means the resurrection of faithful men men able to teach others Surely Timothy was to preach those truths not only to such as were faithful but to such as
because that particular Church to which he is an Officer may belong to that Catholick-Church and yet his office may extend no further then his particular congregation he may have no relation so much as in actu primo to any other Church He cannot be denyed to be set in the Common-wealth who is set in any one place or Parish which is in it and so an Officer may be said to be set in the Church-catholick who is set in any particular Church which appertaineth to that universal and yet the office may be bounded by that particular Church may reach no further and therefore the being set in the Church-catholick cannot enforce a relation as an Officer to to that Church without which no double relation As for Ephes 4. The Apostle speaketh either 1. Of the mystical body one in spirit and faith over which never any were set as Officers in the whole part of it being in heaven when the Apostles were on earth nor in part if so then with or without its own act not without for as office and authority is Christs gift as our fountain so the Churches call is the means thereof answer of the Assembly to the reasons against the instance of the Church of Jerusalem p. 12. not with its own act for they that never met nor can meet unto a Church act put forth none Ergo though Officers be given for the mystical Church yet they have not relation to it as Officers over it in the Lord. Or 2. Of the integral body which is one by consent and agreement as the body of Antioch is one and the body of Ephesus is one the unity of the Spirit to be kept there c. We see no absurdity to say God hath given to or set in the Church viz. this and that Church Apostles Evangelists for the edifying of the body sc this and that body And whatever we have in notion we can find no Church in existence or action but must be a particular Church as it is proper to say Satan persecutes man though there be no Catholick man to persecute because he persecutes this and that man so to say God careth to edifie the Church the body though no Catholick body or Church but this and that particular Object 2. If a Minister when he removes or is removed from his particular Congregation ceaseth to be a Minister then it will follow 1. That if the Church that called him prove heretical and wickedly separate from him that then the sin of the people should nullifie the office of the Minister Or 2. If the Church refuse to give him competent maintenance and starve him out from them or if the major part unjustly combine together to vete him out that then the covetousnesse and injustice of the people should make void the Function of their Minister Or 3. By this Doctrine there will be a door opened for the people of a City or a Nation to un-minister all their Ministers which things are very great absurdities and contrary to sound Doctrine Ans 1. As to the two former particulars though such Churches do hainously sin against the Lord and commit wickedness at a great height and must expect that the Lord will reward them according to their works for separating from and nullifying of the office of such as Christ hath set over them upon such accounts yet we know not but that in such cases the sin of the people may nullifie the office of the Minister it doth debar him from the exercise of his office and why may it not make void the office Suppose upon taking up some wicked principles they cruelly murther or take away the life of their officer surely he ceaseth then to be an officer and if their sin can nullifie his office in such a way why not by an unjust separation from or rejection of him 2. If a peoples sinful rejection of their officer doth not nullifie his office we suppose the reason is not because his office-power extendeth beyond that particular Congregation but because he is de jure and of right still over that Church as its officer though he be hindred by their sinful actings from the exercise of his office amongst them as a lawful Prince may by an unjust invasion be disabled for the exercise of Government in his Kingdom though he yet be the Supream Governour and may recover his right when he can But if a Minister voluntarily removeth or be rejected by the people when either of these are upon just grounds then surely the relation between them ceaseth and so he ceaseth to be an officer 3. As to the third thing they grant that a peoples rejection of a Minister maketh him cease from being their Minister and this openeth as wide a door for the people of a City or Nation to un-minister themselves or to leave themselves without any Ministers as the other assertion doth to un-minister their Ministers if the people of a City or Nation will be so wickedly disposed as to withdraw subjection from or reject all from being their Ministers what advantage can there be in their having the name of office upon them when they cannot exercise their office there and if they be unjustly rejected and lose their office thereby they may become Officers again in other places as well as if they be but put out from being their Ministers Object 3. Because there is no Scripture to warrant the iteration of Ordination Jus Divin Min p. 147. in case of removal The Apostles went about ordaining Elders in every Church and Titus was left in Crete to ordain Elders c. but there is no mention made of any command for reiterated Ordination neither indeed can it be for Ordination being a setting a man apart to the Office of the Ministery as we shall hereafter prove and not onely to the exercise of it in such a place though the local exercise should cease yet his office still remains and therefore needs not be reiterated Answ 1. There is no Scripture that we can find to evidence that a man is an Officer to any more then a particular congregation and if his office extendeth no further then in case of removal he ceaseth to be an officer or becometh no officer And here 2. All those Scriptures that warrant the Ordination of any Officers do warrant the iteration of Ordination in case a man becometh an Officer again to any other Church As in a corporation if Bayliffs or other Officers having served their whole time do become no Officers and afterward the same persons come into the same Offices again the same Law that required such ceremonies to be used in the investment of all such Officers doth require the iteration of such ceremonies upon a new entrance into those Offices though the Law doth not require it under the notion of an iteration So all those Scriptures that warrant the ordaining of all Church Officers must needs warrant the re-ordaining of such as after a
lawful power to preach We conclude therefore that this is not that which they intend by Authoritative teaching 2. Authority is taken for that Majesty gravity fervor and efficacy that is to attend the dispensation of the Gospel in him that speaketh as Mark 1. ver 22. He taught them as one that had authority and not as the Scribes Here the manner of Christs teaching is set forth it was with authority i. e. with such gravity life and zeal as it did penetrate and come home to the consciences of the hearers and not as the Scribes i. e. not coldly slightly or doubtingly That place which they alledge for authoritative teaching partly intendeth this Tit. 2. ver 15. These things speak and exhort and rebuke with all authority or command i. e. such as are refractory rebuke them with such severity gravity zeal and fervency as if it be possible may render the word convincing to their consciences We suppose our Brethren do not take authoritative-teaching in this sense neither for undoubtedly all that preach are to doe it with life and zeal and to use utmost endeavors that the Gospel may come in power to the hearts of those they speak to that so they may not labor in vain They will not allow gifted Brethren to Preach in a contrary manner to this 3. But Authority is taken by some for that power which an Officer hath over those that he beareth Office to and because our Brethren in their aforementioned distinctions do oppose it unto and difference it from Brotherly Charitative Teaching therefore we judge that they take Authoritative teaching in this sense viz. for the preaching as Officers and the exercise of Office-power therein And those two Scriptures which they alledge to prove Authoritative teaching do both of them speak of preaching Office-wise as 1 Thes 5. 12. Only Officers were over the Church of the Thessalonians in the Lord and therefore none but Officers could so admonish the Church but we assert that gifted Members may admonish a Church in a Brotherly way though not as over it in the Lord. So Titus 2. 15. This is not only a direction given to Titus an Officer but also about a special act wherein he was to put forth Office-power viz. in the case of rebukes When any Church-members were obstinate he is directed how to exercise his Office then Rebuke not only in a Brotherly way but as over them in the Lord with command yea with all command Church-members are obliged to hearken unto admonitions or just rebukes from the mouth of any brother Matth. 18. 15. But they are under special and double obligations to hearken unto admonition and just rebukes from the mouth of their Officers because else they are guilty of contemning another Ordinance of Christ viz. Office-relation it becometh a sin not only against him as a Brother but as an Officer it is an offence not only against the relation of Brotherhood but against a higher relation of Office There is a breaking of their own engagements which they made in committing themselves to his charge it 's against that command Hebr. 13. 17. Obey them that have the Rule over you and submit your selves So that Officers may give special Commands in the name of Christ to those they bear Office unto that they obey the will of Christ and may rebuke them with all command for disobedience An Officer of one Congregation cannot by any Gospel-rule that yet we finde either give such commands or rebukes to the Members of another Church He may in a Brotherly way or Charitatively preach on Lecture-dayes or Lords dayes to another Congregation and tell the Members of it what Christ hath commanded from them and urge duty upon the penalty of sinning against God tell them of the danger of neglecting duty or rebuke them in a Brotherly way but not with all command not Office-wise because he is not over them in the Lord for he cannot orderly be an Officer to many Churches as a man may tell his neighbors childe of its disobedience to the parents or his servant of disobedience to his Master and a gifted man may for a time upon request or charitatively teach all the Scholars in the School-Masters absence yet not as being over the childe or servant or Schoole not as having the charge of them only the Parents or Master or Schoolmaster doe command or rebuke authoritatively as being set over them Now if our Brethren take Authoritative Preaching in the sense of the Scriptures they alledge to prove it by as we suppose they doe then their third Proposition viz. That none may take upon him the Office of the Ministry without a call and that none may do the work of the Ministry authoritatively i. e. Office-wise without Ordination and all their Arguments to prove it if they prove no more then they bring them for may be granted and yet they have gained nothing against the preaching of gifted men without Ordination For we may say though gifted men may not preach in publick Assemblies or Churches authoritatively i. e. Office-wise as being over them in the Lord yet they have authority i. e. a right and lawful power from Christ Charitatively to preach in publick Assemblies In a Brotherly way they may with life fervor and zeal exhort to duty and shew the danger of neglecting it and rebuke for sin not as being over them but as being desirous of their eternal good and Officers out of their own Churches can do no more Yet because our Brethren would as by some expressions we gather be understood to speak against all preaching of gifted men in ordinary cases without Ordination therefore we shall give some grounds for it and answer such Arguments as they bring against it CHAP. V. Wherein two Arguments are urged proving the lawfulness of the Preaching of Gifted Brethren though not ordained Our assertion is THat some men who are not Ordained Officers may preach Or That persons who have Preaching gifts and Graces or are apt to teach may ordinarily exercise those gifts in publick Assemblies though they be not ordained Officers This appears by these Arguments Argum. 1. From the Antecedaneousness of Election to Ordination If Election from a Church ought by Gospel-order to precede or go before Ordination of Officers then persons not ordained may ordinarily preach But Election ought by Gospel-order to precede or go before Ordination of Officers Ergo Persons not ordained may ordinarily preach The consequence of the Major is cleared thus Because good experience that a man is gifted for Office and that his gifts are sutable to that Church is so necessary as antecedent to Election that it cannot be grounded or regular without it A Church cannot in faith elect or chuse a man and commit their souls to his charge for teaching and oversight if they have not grounds to perswade them that he is gifted and qualified as Christ requireth Officers should be 1 Tim. 3. 1 2 c. and that his gifts are
sutable and so like to be very profitable and advantageous to their souls which chose him A knowledge of their having sutable qualifications is pre-required unto a Churches chusing of Deacons Act. 6. v. 3. much more is it necessary unto a Churches chusing one unto a higher Office to take care of and feed their souls And because many that are otherwise eminently gifted yet are not found able to speak publickly unto edification hence it is impossible to gain a knowledge of a mans being endued with sutable qualifications without a frequent and ordinary exercise of gifts in a way of preaching a little time will not discover it Therefore an ordinary preaching is pre-requisite unto Election and so if Election must go before Ordination then it necessarily followeth that some men not ordained may preach The Minor is proved Act. 6. ver 5 6. They chose Stephen ver 6. Whom they set before the Apostles and when they had prayed they layd their hands on them The Church first chuseth before they are ordained Now it is Mr. Collings Argument Vind. pag. 77. As the Apostles ordained Gospel-preachers so they ought to be ordained But they used ordination after Election and therefore so it must be used And it 's granted by Mr. Collings and others Vind. pag. 18 that Ordination is but Actus ultimus the last and perfective Act. And we desire one Scripture to prove Ordination to Office as antecedent to Election or without it If in any case Ordination might go before Election then either a man might be an Officer to some particular Church without their chusing him whereas themselves grant pag. 155. that it is their choice that maketh one their Minister their Pastor their Shepherd Or else he might be an Officer and yet have no particular Church that he beareth Office to and how absurd is it to say that a man is a Church-Officer to no Church Or that a man is an Officer to an Universal Church when yet he is no Officer to any particular Church Neither will their distinction of habitual and actual Officers salve this sore for if a man preacheth to the Heathen people as now in New-England which case themselves put Jus Divin pag. 149. either he preacheth not as an Officer but as a gifted Brother impowred by Christ to doe such a work or else he must be an actual Officer to no Church for he actually preacheth to them though they remain all of them unconverted and no Church Argum. 2. From Gospel-Commands All that are required by Gospel-commands to Preach they may and ought to preach because else they sin in breaking those Gospel-Commands that require it of them But some men who are not ordained Officers are required by Gospel-Commands to preach Ergo Some men who are not ordained Officers may and ought to preach The Major is undenyable for no man may sin or disobey any Gospel-Commands The Minor we prove thus All that have preaching gifts and Graces or are apt to teach are required by Gospel-commands to preach But some men who are not ordained Officers have preaching gifts and graces or are apt to Teach Ergo Some men who are not ordained Officers are required by Gospel-Commands to preach The Minor is undenyable viz. That some men who are not ordained Officers have preaching gifts or are apt to Teach For it is a qualification pre-required to a mans being an Officer that he be apt to Teach 1 Tim. 3. ver 2. A Bishop then must be blameless the husband of one wife vigilant sober of good behavior given to hospitality apt to Teach Tit. 1. ver 9. None have a ground to Elect and Ordain any unless they be apt to Teach before they chuse or ordain them and therefore many not ordained have preaching gifts And for Grace it 's as unquestionable The Major viz. That all who have preaching gifts and Graces or are apt to teach are required by Gospel-Commands to preach we shall prove from 1 Pet. 4. 10 11. Heb. 10. ver 25. The former we shall insist upon most viz. 1 Pet. 4. ver 10 11. As every man hath received a gift even so Minister the same one to another as good Stewards of the manifold Grace of God If any man speak let him speak as the Oracles of God If any man Minister let him do it as of the ability which God giveth c. Where observe 1. Gods communication of gifts to the Saints As every man hath received a gift i. e. any spiritual gift he speaketh indefinitely and so it may include every gift whether publick or private It is not limited to one gift though it be expressed in the singular number but may extend to all those gifts which the Lord conferreth on his people as 1 Corin. 11. ver 28. it 's spoken in the singular number Let a man examine himself and so let him eat of that Bread A man i. e. every man who approacheth to God in that Ordinance let him examine himself So a gift i. e. any spiritual gift which he hath received from above let him use it 2. There is particularizing of that special gift of speaking to others edification in the things of Christ 1 Pet. 4. ver 11. If any man speaketh i. e. hath a gift to speak a word of exhortation unto others to edification Let him speak as the Oracles of God i. e. with reverence zeal faithfulness humility as it becometh the word of the Lord to be spoken The nature of this direction how to speak viz. as the Oracles of God and the reference this hath to the foregoing verse doe argue that it is not common speaking but some special gift of Scripture-interpretation that is intended and so it is usually carryed by Interpreters And this aptness to teach being so suddenly mentioned or following immediately after and agreeing so sutably to what is expressed ver 10. hence this 11. verse cannot rationally be denyed to have a special relation to and dependance upon verse 10. but must be concluded to be an explication how one particular gift is to be layd out which is included in that general viz. how those that have a preaching gift ought to use it 3. There is a Divine Command to exercise such gifts as are received As every man hath received a gift so Minister the same one to another Every beleever hath some gift or other and that gift which the Lord hath bestowed in an eminent way that is he under a special obligation to lay out for the Lord. Rom. 12. 6 7. There are different Gifts one man excelleth in one gift another excelleth in another gift and that way which a mans gifts especially lyeth he is especially to endeavor the promoting of the interest of Christ in the good of others in that degree that any gift is afforded in that measure is he to lay it out As he hath received so he is to Minister he that hath received much of him will much be required Such as a mans gift
is such his Ministration ought to be Of what nature soever the gifts be such the use of them must be private gifts are to be used privately and publick gifts i. e. such as are fit for publick use publickly else a man doth not Minister a gift as he hath received it which this Text commandeth If publick gifts be exercised only in a private way that man doth not give as he hath received others are without that benefit which they might have by them 4. This command is Universal i. e. to all that have such gifts 1 Pet. 4. 10. As every man hath received a gift and the gift of preaching is instanced in ver 11. and therefore every man that hath that gift of Scripture-interpretation is required to Minister unto others We do not say that every Christian is to preach this Text limiteth the note of Universality unto such as have a gift that way many Christians have not a gift to speak publickly unto edification but we say it holdeth out thus much that every man who hath that gift is to Minister with it If a Father commandeth every childe who hath ability to work and then directeth how to doe some particular work it is undoubted he intendeth that every childe who hath ability to doe that work should act in it and that childe which is able and doth not set about that work disobeyeth his father unless his father giveth him a particular dispensation or prohibition which the other have not Now the Lord commandeth that every Saint or Steward of his manifold grace who hath received a gift should Minister with it unto others ver 10. and particularly directeth how they which have a gift to speak profitably unto others should use that gift ver 11. He that speaketh as the Oracles of God and therefore it is to be concluded he intendeth that every one who is a Steward of his manifold Grace and hath received such a gift should Minister with it unto others and he sinneth if he doth not unless a particular prohibition or dispensation be given him which others have not Here is a general rule requiring every gifted man to preach and therefore unless some particular Scriptures can be shewn which give a prohibition or doe forbid all un-ordained mens preaching every gifted man ought to preach We doe not say barely thus The preaching of gifted men is nowhere forbidden in the word of God Ergo It is lawful But we say By a general command of God every gifted man is required to preach Ergo Every gifted man who is not forbidden preaching by some particular word of God ought to preach because else he sinneth in breaking that general command And in regard the command is not here annexed to Office but to gifts it is not said every man that hath received an Office but every man that hath received a gift let him Minister and this preaching gift is particularized ver 11. and seeing there are many men who are no Officers nor in an immediate capacity to be ordained unto Office-work because they are not chosen to it by any Church who yet are eminently gifted and apt to teach hence many not ordained to Office may and ought to Preach Object 1. Is not this Text chiefly to be understood of giving of Almes and is not the Mr. Collings p. 57. gift spoken of this worlds goods Answ 1. If it be meant chiefly of Almes then not chiefly of Office if this worlds goods be the gift then Office is not the gift and then it is the calling of any Christian who hath the gift to Minister with it and so the objector fighteth with himself 2. Then any Christian who hath this worlds goods may properly be called a Steward and so that it must be administred as Stewards is no Argument that Office is intended as he would make it 3. The Ministring of that gift is to be as Stewards not of this worlds goods but of the Grace of God yea as Stewards not of one Grace only viz. Charity but of the manifold Grace of God 1 Pet. 4. 10. The Ministration is to be of the gift which they are Stewards of and that is said to be manifold In giving of Almes they may shew themselves to be good Stewards of this worlds goods but not of the manifold grace of God and therefore giving of Almes cannot be chiefly intended 4. It is added ver 11. If any man speak let him speak as the Oracles of God And therefore it cannot be meant chiefly of Almes but the gift of preaching is declared to be one of those manifold gifts which every man that hath is to Minister unto others Object 2. But here is not only a liberty granted but a duty enjoyned so that by this Text if it were to the purpose gifted persons were Mr. Collings pa. 57. bound to preach and that without Election and calling for the Churches neglect of their duty must not make him neglect his Answ 1. We grant it is the duty of gifted persons to preach and that this Text holdeth out so much Yet 2. It is not here determined either when or where gifted persons ought to preach Here is power given to gifted persons to Preach and therefore it is lawful for them to doe it yea it is commanded and so they sin if they will not doe it But other things must concur before the exercise of this power at this time or in that place This distinction our Brethren Jus Divin Minist pag. 144. give us and so we shall pay them with such coyn as they would have us take We distinguish say they between a Minister of Christ and a Minister of Christ in such a place between the Office it self and the ordinary exercise of it to such or such a people so we distinguish betwixt the preaching of a gifted person in such a place between his power to exrcise his gifts and his power to exercise his gifts to such or such a people or at such a time Suppose ordination did make an Officer or a Minister then all those Gospel-Commands that require it of Officers that they diligently and constantly preach they not onely give a man who is ordained liberty but injoyn it as a duty that he preacheth in this manner But if this man either by banishment or the unjust rejection of a people be put out of imployment and be cast into some place where his gifts are not desired none giveth him a special call to exercise his gifts for a great while together in such cases our Brethren will not say that he hath sinned or broken those Commands when he would have preached if others would have heard So gifted persons are enjoyned to preach yet if they be not called out or desired to exercise their gifts a great while together they may not sin and if other things do not concur to open a door or give an opportun y to preach at this time or in this or that place their
so dwell in Christians as they may teach and admonish one another and the following words may properly be read thus Singing in psalmes and hymns and spiritual songs with grace in your hearts to the Lord The Grammatical construction of the words doth not at all enforce it that the teaching Zanch. Colos 3. and admonishing should be in or by singing of Psalmes From this place Zanchy observeth that Christians are bound to reach and exhort one another privately yea persons gifted though not in Office may expound the way of God to others Aquila and Priscilla took Apollo unto them and Acts 18. v. 26. expounded unto him the way of God more perfectly That all the forementioned places hold out the duties of porsons out of Office may easily be perceived by any judicious Reader for the exhortations are directed generally to believers and even those that most stiffly oppose the preaching of men out of Office acknowledge so much and therefore we shall not insist on the proof of that the very Objection we are answering asserteth Aquila and Priscilla to be private persons That those acts of Exhorting Rebuking Teaching Admonishing Expounding are the same for substance with Preaching is also clear for these acts cannot be performed without an Explication and Application of the Word of God Aquila could not expound the way of God to Apollo without an opening and applying of the Word to him and Colos 3. 16. It is in and by the opening and applying that Word of Christ unto others which is within them that they are t teach and admonish one another And the work of Officers when they preach is expressed by the same words that are used in these places to express the acts of men not in Office and therefore the works are the same though we do not say That the way and manner of acting is the same in all respects Officers preaching is exhorting Tit. 2. 15. These things speak and exhort It is admonishing 1 Thes 5. 12. are over you in the Lord and admonish you And thus it appeareth that persons gifted not in Office may do the same work that is called preaching and yet in this they do not act out of their Sphere place or calling And we cannot see how it can be denyed the name or title of preaching when the subject is the Word of God the Work the Explication and Application of the Word the End the Edification and Comfort of others as it is in the preaching of Officers Our Brethren do grant that all this may be done by men not in Office but they deny That they may do it Authoritatively and this we may grant them also if by Authoritative they mean Office-wise It is enough to our purpose if they may do it charitatively 2. They deny that it is the place and calling of gifted men not in Office to perform these acts publickly they grant they may in private we have proved that they may do the work of preaching and if we can prove that it belongeth to their place and calling to do this work publickly it is as much as we contend for and divers of the ensuing Considerations shall be chiefly to evince that 1. Every Church-member sustaineth a relation to the whole Church he is fixed in and it belongeth to the place and calling of every gifted brother to teach exhort admonish every member thereof as occasion is offered there is some duty that every member oweth to the whole Church those that are most eminently gifted yet have need of the helps assistances experiences prayers of the weakest and meanest Members in gifts and abilities 1 Cor. 12. ver 21 22. The head cannot say to the feet I have no need of you those members of the body which seem to be more feeble are necessary and that those duties of teaching and exhorting which are the same for substance with preaching Office-wise are required from every gifted person towards all fellow members the aforementioned Scriptures will evidence Hebr. 3. ver 13. Coloss 3. 16. They are urged amongst the general directions which were given to those Churches not amongst domestical or family-duties And Levit. 19. ver 17. Rebuke thy Neighbor Not only those in a mans own house but neighbors And seeing a gifted Brother may exhort and admonish all the Members of the Church severally why may he not doe it when they are together 3. A publick gift cannot be fully improved nor Gods end in giving it be fully answered if it be used only in a private way the nature of the gift sheweth that the chief use of it should be in a publick way A talent is hidden when it is not used in some way of proportion to the talent it self as well as when it is not used at all and they are unfaithful servants that hide their Talents Matth. 25. ver 18 25 26. Unto whomsoever much is given of him shall be much required Luk. 12. ver 48. And if the Lord hath bestowed a gift fit for publick use and it hath been cooped up and used onely privately there much is given and little in comparison of what might be if it were used in a publick way is returned A gift might in a publick use of it reach many that in a private use of it can reap no advantage by it and so there is a hiding a Talent A man doth not Minister his gift or not as he hath received if he useth a publick gift onely in a private way And Gods end in affording a publick gift is not onely a mans own private advantage or the benefit of his family but the publick advantage of the whole Church 1 Cor. 12. ver 7. The manifestation of the Spirit is given to every man to profit withal He speaketh of profiting the Church and not a mans family onely for all the gifts particularized ver 8 9 10. were to be layd out for the profit of the Church and the scope of the Chapter sheweth that a publick profiting with gifts is intended And the manifestation of the Spirit is given not to Officers only but to every man for this end that he may profit withal Every man that enjoyeth those eminent manifestations of the Spirit those eminent gifts of the Spirit to whom is given by the Spirit the word of wisdom or the word of knowledge as ver 3. i. e. to whomsoever the Spirit hath afforded a gift either wisely to speak and apply Gospel-truths to the souls of others for the uses and ends they serve to according to the various conditions streights exigencies necessities temptations which they are in that are spoken to or understandingly to give an exposition of the Scriptures every man that hath such gifts it belongeth to his place and calling to use those gifts for the common good of the Church or for the best advantage and profit thereof else he crosseth the end of the Spirit in bestowing those gifts which is that he might profit with them 4. Publick actings are
not peculiar to Office and therefore it cannot argue that a man not in Office goeth out of his place and calling because he acteth publickly one great ground of their mistake seemeth to lie here they suppose but they have not proved it from any Scripture that publickness in acting or in preaching is limitted and restrained to Officers onely Spiritual gifts are to be exercised say they Jus Div. p. 102. by every one in his own Sphere by private persons privately by those that are in Office publickly and in the Congregation Whereas publickness doth not make an Act to be an Act of Office nor privateness hinder it from being so An Officer may put forth Acts of Office privately as when he rebuketh or admonisheth a Brother as one set over him in the Lord though it be not before the Congregation yet surely it is an Act of Office The Act may be preaching Office-wise in a private house as we proved before The publickness of the Act doth neither make it preaching nor as they call it Authoritative preaching And therefore gifted Brethren cannot be said to assume the Office of a Pastor or Teacher because they exhort and admonish publickly Also in many cases a man not in Office may act either in civil or religious matters publickly and so may exercise both natural and spiritual gifts when yet he taketh no Office upon him nor goeth out of his Sphere As in any business of publick concernment to a Town the management whereof is committed chiefly to the Officers of the Town or place yet another man of eminent natural abilities and fit for the management of such a work though he be no Officer may be called in for assistance or may act publickly in the case Constables may ordinarily call in others for their assistance in publick works and so in many other cases men that are no Officers may do the same works that Officers do either alone or as Assistants and that publickly It is an ordinary thing for men to distribute worldly goods openly in publick Assemblies to the use of poor Neighbours or of such as live at a distance who have sustained losses by fire and it is not unlike that they did it publickly Act. 11. v. 29 30. Now it is the work of a Deacon who is a Church-Officer to distribute our Brethren interpret that so Rom. 12 v. 8. He that giveth i. e. the Deacon and if Jus Divin Regim pag. 125. any man may do the same work publickly which a Deacon by his Office doth without going out of his place and calling why may not a gifted Brother do part of the same work which another Officer doth why may he not teach and exhort and that publickly without going out of his place and calling also Nay Church-Members that were not in Office did publickly act in that Assembly Act. 15. v. 12. Then all the multitude kept silence This necessarily implieth that the multitude did speak before in the Assembly and it cannot be restrained unto Officers onely for the whole Church did help to make up the multitude in that Assembly v. 22. Then pleased it the Apostles and Elders with the whole Church to send chosen men of their own Company c. There Church is distinguished from Apostles and Elders which were the Officers and the Church is said to Co-operate with the Apostles and Elders in those publick acts of choosing and sending Messengers So verse 23. All which doth fully prove that it belongeth to the Sphere Place and Calling of men not in Office to act in religious matters publickly and therefore unless some special Gospel-Rule can be found forbidding gifted men to teach or exhort publickly it will not appear that they go out of their Sphere therein 5. Charity bindeth sometimes to an acting occasionally in some works that belong not to a mans own but anothers Calling and then it cannot be a going out of his Sphere to act therein in civil employments what is more ordinary then for a man of one Calling upon request to do the work of another mans Calling yea to leave his own work to do work for his Neighbour Yea in publick employments who questioneth the lawfulness of a gifted mans tending a School occasionally for a few days at the request of the Schoolmaster and this is a publick work and yet a man that is no Schoolmaster doth not go out of his Sphere Place or Calling herein though he doth the work occasionally that belongeth not to his own but anothers Calling And why may not gifted men as well preach in publick without any sinful going out of their Sphere Place or Calling Charity putteth upon doing good to others to the urmost of our ability 2 Cor. 8. v. 3. 1 Joh. 3. 16. We ought to lay down our lives for the brethren and therefore surely Charity calleth to lay out a mans gifts for the good of others to the utmost of the gift and opportunity it is less to lay out gifts then to lay down life And if a man hath publick gifts and doth not use them publickly he neither acteth to the utmost of his gifts nor layeth them out in that way wherein he may most promote the good of others 6. A man may lawfully choose it for his Calling to preach if he be gifted and qualified according to Gospel-Rules for the work and then it is no going out of his Sphere Place or Calling to Preach Some men from their Childhood have an inclination to that work of the Ministry and spend many years in preparation for it in the Universities and elsewhere are blessed with Grace and gifts fit for the employment they can finde no rule for Ordination unto Office until a precedent Election from a Church how can it be a going out of their Calling to Preach who never owned any other Calling but that if Ordination did give the Call to the Office yet would it hardly be proved that it made it a mans Calling to Preach or that he could not have that as his Calling without Ordination Men may being fitted for that work many years Preach for ought we finde in order to or before they undertake Office if they have no Call from a Church unto Office or no such Call as they can with clearness accept of in that time for every man is to minister his gift which warranteth a constant as well as an occasional use of gifts as opportunity is offered And the same is to be said for men who have used other Callings if they be gifted for the work of preaching have a Disposition thereunto and the Lord openeth a door for a constant use of those gifts then they may lawfully leave their other vocations and then they go not out of their Place or Calling if they ordinarily preach it being become their Calling to do it That place speaketh much this way Heb. 5. v. 12. When for the time ye ought to be Teachers ye have need that one teach you again
do the work because it hath not ability so it is supposed that any or all who are able to do it may or ought to set about it And how can those who are able to exhort others in publick assemblies free themselves from disobedience to this command which is left in general amongst them if they do it not publickly Also there is example for it Act. 18. v. 26. Apollo spake i. e. preached in the Synagogue i. e. publickly and verse 28. He mightily convinced the Jews and that publickly And that Apollo was not at this time in Office or was not ordained but acted herein as a gifted person we shall shew afterward And this proveth that gifted persons do not act out of their Sphere Place or Calling in preaching publickly Obj. By Gift 1 Pet. 4. 10. it is very probable may be meant Office for 1. He says it must be administred as Stewards 2. The Apostle M. Collings page 57. instancing in particulars v. 11. instanceth in two acts of Office Exhorting and Ministring Rom. 12. v. 8. and if so the meaning is onely this As any one hath received any Office in the Church so let him minister Others Jus Divinum page 103. speak thus v. 11. doth not permit every gifted man to be a Preacher but direct every Preacher in the right Dispensation of that weighty Office he that speaketh i. e. he that by publick Authority is rightly ordained to speak And thus some restraine the word gift v. 10. a gift i. e. an Office and that not without probability for so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken as Rom. 12. 6. Having gifts which the Apostle in the verses following expounds of Officers So 1 Tim. 4. 14. Neglect not this gift i. e. the Office if the Apostle may be his own interpreter Chap. 1. 18. This charge I commit to thee Son Timothy according to the prophecies that went before of thee c. So Eph. 3. 8. To me is this grace given that I should preach among the Gentiles his being made the Apostle of the Gentiles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 1. 5. Grace and Apostleship i. e. The grace of Apostleship The order which the Apostle maketh between Gifts Administrations and Operations they would have taken notice of 1 Cor. 12. 4 5 6. Gifts qualifie for Ministries Ministry authorizeth for Operation A Physitian might not judge of Leprosies though he had skill nor a Butcher kill the Sacrifice though he knew how these things belonged to the Priest nor every gifted Brother undertake either the Office or the work of a Minister Answ 1. Those verses have relation to and dependance upon each other for those are gifts which are mentioned v. 11. and Ministration is required in both verses and so the meaning is plain he that speaketh i. e. he that hath a Gift to speak to Edification or Preach And this speaking being one gift which must be reduced to the general rule v. 10. as the connexion of the verses sheweth hence every man that hath that gift with grace is permitted yea commanded to preach or to minister his gift Some would evade the Argument by taking the word gift for Office therefore we shall answer further 2. Neither the Context nor the Subsequent verses can be restrained unto Officers neither doth it appear by the verses themselves that the persons are changed who are spoken to and therefore the word gift v. 10. cannot be limited to Office The Apostle exhorteth to Sobriety and watchfulness unto prayer v. 7. To charity v. 8. To hospitality v. 9. Use hospitality one to another without grudging All these Exhortations were plainly directed to Christians in general for surely none will say That onely Officers were to be sober or to watch unto prayer or to have charity or to use hospitality And the persons spoken to are the same v. 10. He spake in the foregoing verses to all the Saints and continueth his speech in general terms to the same persons as every man and that by this every man should be meant Officers onely who were very few in comparison of those before spoken to how unconceivable a thing is it especially seeing no distinguishing Character is laid down to notifie Officers alone to be intended it is not said As every Pastor Elder or Overseer hath received a gift nor as every man hath received an Office but he writeth to the scattered Saints in general chap. 1. v. 1. and urgeth duties in common upon all of them in the foregoing verses and what a rupture would it make in the Text to thrust in an Exhortation only to Officers without any plain nomination of them and in terms applicable to all that were before spoken to every one includeth all the Christians as well as Officers Gift may be applied to others also for all believers have some gifts which they are to use and some that are no Officers have eminent gifts and therefore it is a safe interpretation to take it for every individual person that is gifted and the taking such a general expression in so restrained a sense that most who have gifts should be excluded or not intended when the notification of the persons to whom the Exhortation belongeth is by the word Gift and when it runneth in general terms every one this were a dangerous way of interpretation of other Scriptures Gal. 6. v. 4. Let every man prove his own works were it not dangerous to say that here but a few men or onely Officers are required to prove their own works And how any of those to whom this Epistle was directed who had received gifts and eminent gifts could in faith or groundedly conclude that this Exhortation did not belong to them because they were not Officers or that every one should not include them we finde not 3. The Apostle speaketh indefinitely a gift and an indefinite proposition is equipollent usually to an Universal so it may be extended to all gifts in general and therefore cannot without some special reason be restrained to one particular gift viz. Office there is much in the Text to forbid the limiting of it to Office as we have shewn and there is nothing in the Text to inforce or prove that it must be meant of Office and therefore it is to swerve from right rules of interpretation to take gift for Office in this place for by these Scripture-expressions are to be taken in the laâ—â—est sense unless where necessity enforceth the contrary and here no such necessity can be found 1. That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken sometimes in Scripture not for gifts simply but for an Office this doth not at all prove that they must be taken so here when some particular word is used with gift that doth speak it to be limited unto Office if then it be to be understood in that sense yet it doth not follow that it should be so
it is enough to us that these are included neither doe we say that every Christian ought publickly to preach many have not the Talent of preaching gifts But whatseover Talents any man who is a professed Servant of Jesus Christ hath as vers 14. Who called his own servants he falleth under this promise in the improvement of them that to him shall be given He that hath private gifts if he useth them to him shall be given he that hath publick gifts if he useth them to him shall be given Now none can deny that many un-ordained men have preaching gifts i. e. gifts that render them apt to teach for a knowledge of their having such gifts is pre-required unto ordination And here is a promise annexed unto the use of any Talents that any professed servant of Christ hath and therefore they that have preaching gifts whether they be ordained or not do fall under this promise in the use of their gifts Object 1. There is no great trust to Arguments for positive truths from parabolical expressions what Talents are there meant is not exprest Answ 1. Parables are proofs of some positive truths else of what use are they To strain parables beyond the scope of Christ in them is unsafe But that by Talents are meant gifts by trading a using or improving those gifts by Servants not onely Officers but visible Saints professing subjection unto Christ as their Master c. it is not to be denyed with any colour of reason So that Arguments drawn from the parable this way would be strong 2. Our Argument is not from the parable but from a general rule that hath a promise included in it Indeed it is applyed to the parable as a reason of that proceeding ver 28. but also it is applyed unto other things as Mark. 4. 24 25. Take heed what you hear and unto you that hear shall more be given for he that hath to him shall be given If they improve Gospel-opportunities if they keep the word themselves which they hear and measure out or communicate unto others what they have heard they shall not miss of their reward more shall be given them So that it is no parabolical-argumentation but from a clear rule that saith whatsoever gifts the Lord hath bestowed upon his servants in the Church they are in a way to enjoy the promise of encrease if they be in the improvement of them Object 2. This will prove that women may preach too Answ It is denyed because women are excepted It is sayd Josh 5. ver 5. All the People that came out i. e. out of Egypt were circumcised will any conclude therefore women were circumcised All includeth women in that case as much as all that have gifts or Talents doe include women in this case Object 3. But may it not be meant of Ministerial Talent and a called Ministry ver 14 15. his servants Answ Though the parable of the Talents might be understood of them yet this general rule and promise cannot be restrained to them because it is applyed even to hearers Mark 4. 24 25. Unto you that hear shall be given For and because the rule is so general 2. Neither can the parable be restrained to them seeing others besides Officers are in the Kingdome of Heaven are servants have their Lords goods and must give an account Obj. 4. But they must do it orderly first be ordained and then preach and is there no way of improving gifts but in publick preaching he that that hath them must improve them in his Sphere Answ 1. It is granted that he must be ordained when he undertaketh to be an Officer but Election or a Call from a Church must precede that let it be proved that a man may have ordination to Office-work before he hath Election from a Church or that he may suspend the exercise of his gifts until he hath such a Call from a Church It is possible that a man may have gifts which render him apt to teach divers Yeares before any Church may elect him to Office but he would be in danger of losing the benefit of this Promise to him that hath shall be given and of falling under that dreadful threatning from him that hath not shall be taken away even that which he hath if all this time he should not exercise his gifts 2. It belongeth to his Calling who hath gifts fit for publick use to improve them publickly the very end of the Lords affording such gifts is That they might be laid forth in such a way 1 Cor. 12. 7. The manifestation of the Spirit is given to every man to profit withal If one ordained to Office-work should use his gifts in a private and not in publick he would be called to an account for not using or improving his gifts and not barely because being ordained he did not use them publickly Men shall not be called to an account barely for the not using gifts but for the not using them in that way wherein they might most have promoted the Lords glory and the publick good Argum. 5. From Gospel-presidents or examples That which is holden forth by Gospel-presidents or examples with Divine allowance that may lawfully be practised But the ordinary exercise of preaching gifts in publick Assemblies by persons who are not ordained Officers is holden forth by Gospel-presidents or examples with Divine allowance Ergo The ordinary exercise of preaching gifts in publick Assemblies by persons who are not ordained Officers may lawfully be practised The Major we suppose will not be denyed It is our duty to walk as we have Christ the Apostles and primitive Saints for a pattern Phil. 3. 17. Brethren be followers together of me and mark those that walk so as ye have us for an ensample There was the same rule of obedience then as now viz. The Gospel and therefore what those Saints did unless by an extraordinary Call with Divine approbation must needs be our duty as well as it was theirs the Lord would not then give allowance to any sinful practise The Minor that the ordinary exercise of preaching gifts in publick Assemblies by persons not ordained Officers is holden forth by Gospel-presidents or examples with Divine allowance we prove 1. From the preaching of Apollo Act. 18. 2. From the preaching of the scattered Saints Act. 8. v. 11. 1. From the preaching of Apollo Act. 18. v. 24. And a certain Jew named Apollos born at Alexandria an eloquent man and mighty in the Scriptures came to ephesus ver 25. This man was instructed in the way of the Lord and being fervent in spirit he spake and taught diligently the things of the Lord knowing onely the baptism of John ver 26. And he began to speak boldly in the Synagogue ver 28. He mightily convinced the Jews and that publickly shewing by the Scriptures that Jesus was Christ From these verses we observe these things 1. That Apollos preached v. 25. He spake and taught diligently 2. That he preached in
Jews and ordinary Saints are commanded to be fervent in Spirit Rom. 12. 11. Therefore these will not prove an extraordinary Call 2. His being so uninstructed in the way of the Lord as Aquila and Priscilla excelled him in knowledge therein v. 26. strongly argueth his not being extraordinarily gifted 3. The people at Ephesus where he preached v. 24. 25. were after his departure from them ignorant of those extraordinary gifts of the Holy Ghost Acts 19. v. 1 2. We have not so much as heard whether there be any Holy Ghost If Apollos who before preached to them had been indued with those extraordinary gifts of the Holy Ghost surely they should have heard of it Obj. 2. But how will it be proved that Apollos being one of Johns Disciples had no commission from John to preach Answ 1. Let those that can prove that he had such a commission from John the Gospel is silent about it we read that he was gifted v. 24. Might in the Scriptures and that he had a zealous disposition to exercise those gifts and that put him upon preaching v. 25. Being fervent in Spirit he spake and taught This seemeth to hold out that persons really gifted being fervent in spirit may speak and teach where opportunity is offered 2. We cannot find that John gave commission to any of his Disciples to preach the Objection is built upon this Supposition and this being denyed it is altogether groundless we ask how it will be proved that John gave a commission to any to preach if it cannot be proved that he did the Objection is vain Obj. 3. Apollos abilities were eminent he was eloquent and mighty in the Scriptures and he preached where there was no Church and therefore this will not warrant their preaching who have not such gifts in places where Christ is known Answ 1. It matters not how eminent his gifts were the Question is not whether persons not eminently gifted may preach but the Question is whether persons so eminently gifted as according to Gospel-Rules Preachers ought to be may exercise those gifts in publick Assemblies though they be not ordained to Office-work If they will grant that men of like abilities with Apollo may preach without Ordination then they cannot with any colour of reason deny a like liberty to others to preach without Ordination if their gifts be so eminent as according to Gospel-Rules Preachers ought to be though far inferiour to Apollos 2. The Objection supposeth that gifted men without Ordination may preach where no Church is we wish that liberty were not denyed them But let it be proved that it is more unwarrantable to preach where a Church is then where no Church is 3. If it be said that because there was no Church therefore Ordination could not be had and so he might lawfully preach without it which otherwise he might not have done if there had been a Church to give Ordination We answer Though Ordination could not be had there if there were no Church yet it might have been had else-where at Jerusalem Obj. 4. Apollos seems to be more then a gifted Brother for he is ranked with Paul and Peter 1 Cor. 1. 12. he is called a Minister 1 Cor. 3. 5. Answ That was afterward when he was at Corinth he might be an Officer for ought we know and be ordained but his preaching at Ephesus Act. 18. 24 25. was before his going to Corinth v. 27. when he was disposed to pass into Achaia the Brethren wrote exhorting the Disciples to receive him Act. 19. 1. And it came to pass that while Apollos was at Corinth This intimateth that Apollos going to Corinth which was in Achaia was after his preaching at Ephesus his being an Officer afterward at Corinth doth no more prove that he was an Officer before at Ephesus then his knowing the baptism of Christ at Corinth doth prove his knowing of it at his first coming to Ephesus when he is said to know onely the baptisme of John And those who are now but gifted Brethren may afterwards become Officers 2. From the preaching of the scattered Saints Act. 8. 11. we infer the lawfulness of gifted mens preaching though not ordained It is said Act 8. 1. And at that time there was a great persecution against the Church which was at Jerusalem and they were all scattered abroad thorow out the regions of Judea and Samaria except the Apostles v. 3. As for Saul he made havock of the Church entring into every house and haling men and women committed them to prison v. 4. Therefore they that were scattered abroad went every where preaching the Word Act. 1. 1. v 19 20 21. And the hand of the Lord was with them and a great number believed and turned unto the Lord. From hence we observe 1. That these scattered Saints preached publickly Act. 8. 4. they went every where preaching the Word 2. That they had Divine allowance in this their preaching Act. 11. v. 21. The hand of the Lord was with them and a great number believed the Lord eminently owned their labours with his blessing which argues his approbation of them in their work 3. That these scattered Saints who preached were many of them at least unordained This may appear from Act. 8. v. 1 4. The persons who preached are said to be the scattered Saints v. 4. They that were scattered abroad went every where preaching and who were scattered is declared v. 1. There was a great persecution against the Church which was at Jerusalem and they were all scattered abroad We argue thus Those who were scattered abroad upon the persecution they preached the word with Divine allowance But many men un-ordained were scattered abroad upon the persecution Ergo Many men un-ordained did preach the word with Divine allowance The Major is proved Act. 8. 4. The scattering abroad is the very Character which the Holy-Ghost doth set out these preachers by neither is it said some of those that were scattered but they that were scattered therefore very very many a very great if not the greatest part of those who were scattered they preached otherwise if but a few of them had preached it had been improper to set out who were preachers by the scattering Those that had not abilities could not doe it but all that were scattered who had gifts did it else the phrase were improper The Minor is proved Act. 8. ver 1. If it was the Church at Jerusalem that was scattered abroad upon the persecution then many men un-ordained were scattered abroad for surely none will say that the Church was ordained Church according to the usual acceptation of it must imply the generality of the members and surely our Brethren will not say that the generality of Church-Members were ordained or were Officers But it was the Church at Jerusalem that was scattered abroad upon the persecution Ergo many men un-ordained were scattered abroad The Minor is plain Act. 8. ver 1. There was a great persecution against the
Church which was at Jerusalem and they were all scattered abroad Our Brethren Jus Divin Minist pag. 110. assert That they were men in Office who were scattered and that these all were all the Church-Officers The Text saith The persecution was against the Church they say it was onely against the Officers of the Church The Text saith all were scattered They say only the Officers who were few in comparison of the Church were scattered We confess we cannot but wonder at such interpretations 1. The very Grammatical construction will forbid its being restrained to Officers or their being chiefly intended For ask the Question Who were all scattered abroad The answer must be The Church which was at Jerusalem there are no other persons spoken of for it to have reference unto Officers were not mentioned before Church was and therefore it was the Church and not Officers onely that were scattered and did Preach 2. The Apostles who were the chiefest Officers were not scattered ver 1. They were all scattered except the Apostles Now if the persecution scattering had been of Officers onely then the scattering would have been rather of the Apostles who were the chiefest Officers then of inferior Officers Therefore it 's probable their spite was rather against Church-order and their design rather to break the Church then to scatter Officers Object 1. All the Beleevers were not scattered for it is said ver 3. That Saul made Jus Divin pag. 110. havock of the Church entring into every house and women committed them to prison And Act. 11. 22. There is express mention made of the Church at Jerusalem notwithstanding the persecution Had all the Beleevers been scattered what should the Apostles have done at Jerusalem Answ 1. That by Church is not meant Officers onely ver 1. is cleared ver 3. and that the persecution was against more then Officers for men and women suffered by it 2. Pauls making havock of the Church might be one means of the total scattering of it it may be a narration how the Church came to be scattered rather then of what followed its scattering It may be a declaration of Sauls carriage in this persecution rather then after it It is not said that all were scattered and then Saul made havock of it his making havock of it might be that which fully scattered it and hence the scattering is mentioned again after his making havock of it ver 4. Therefore they that were scattered 3. All the Beleevers might be scattered and yet Saul might be said to make havock of the Church entring into every house after scattering Some of that all might be scattered in Jerusalem and so Saul might be said to make havock of the Church in haling our individual Members of the Church out of those private houses into which they were scattered and putting them in prison The Church might be said to be scattered when deprived of liberty to hold up Church-meetings though the Members had not been driven out of Ierusalem The Text doth not say that they were all driven out of Ierusalem by this scattering though it mentioneth other places into which they were scattered The Church might be scattered thorowout those places mentioned and in Jerusalem too and Saul might make havock of it at Jerusalem 4. Whereas they say there is express mention made of a Church at Jerusalem notwithstanding the persecution Act. 11. 22. We answer This doth not hinder but that all the beleevers might be scattered but onely denyeth that the scattering was perpetual Before the dispersion we read onely of a Church at Jerusalem but before the time mentioned Act. 11. 22. we read of Churches in Judea Act. 9. 31. new Churches were planted in the time between and therefore it is easie to conceive that there was space enough for so many of the scattered Saints to return the persecution ceasing as might walk as a Church at Jerusalem again And for this end might the Apostles tarry still at Jerusalem to put the Church in order again when the heat of persecution should be over and to preach for the conversion of others so soon as liberty should be offered And Sauls entring into every house and haling men and women to prison ver 3. doth argue that not the Officers onely but the Church was now scattered why else should he mention women or make such a narrow search in every house for them if Church-meetings had still continued where he might have taken many together Therefore the beginning of the scattering seemeth to be by depriving of liberty for publick Church-meetings the full scattering by haling out of private houses Object 2. The word all is used here with an exceptive partcile which necessitates to be meant not of Beleevers but of men in Office for if all relate to Beleevers then it will follow that there was not one Beleever left in Jerusalem except the Apostles The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Genitive case in the New Testament being alwayes exceptive to the utmost as appears Joh. 8. 10. Act. 15. 28. and 22. 22. Mar. 12. 32. but this we are sure is false Answ 1. All is frequently taken for the generality of those persons spoken of yet not including every individual as is often urged against those that assert Universal Redemption as Matt. 21. v. 26. All hold John as a Prophet Yet many did not know John and so could not take him for a Prophet Mark 1. ver 5. There went out unto him i. e. to John all the land of Judea and they of Jerusalem were all Baptized All i. e. very many every individual went not out nor was Baptized by John we read of some that were not Baptized of him Luk. 7. 30. And if we take all in this sence it amounteth but to thus much all i. e. the generality or very many of the Church were scattered 2. There are like expressions used in other terms which are not exceptive to the utmost as Mat. 24. 22. Mar. 13. 20. Except those days should be shortned there should no flesh be saved i. e. very few would be saved not but that some individuals might be saved though they were not shortned Surely some shall be saved whilst the tribulation doth last viz. the Elect for whose sakes the days are shortned And if we take all in this sense it ariseth but to thus much All were scattered abroad i. e. very many were scattered so as there remained very few except the Apostles 3. Admit that all used with the exceptive particle should be exceptive to the utmost yet this doth not follow that then there was not one believer left in Jerusalem except the Apostles the utmost it would amount to is That there were not any believers which were not scattered abroad or that all the believers were scattered abroad except the Apostles But many of them might be scattered about Jerusalem for all this To shew how great the dispersion was it is said Act. 8. 1. They
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
is a Gift not an Office 2. That some men have the gift of prophesie or that prophesying is a gift still continuing 3. That some men who are not ordained Officers have that gift of prophesie This last position is proved thus 1. Because there is no Scripture-warrant for the ordaining prophets and without a Scripture-warrant they may not be ordained Let any be produced 2. Because they cannot warrantably be ordained Prophets until they be discerned to have the gift of prophesie they must have the gift first and therefore some men not ordained have the gift of prophesie if it be a continuing gift 3. Because there are some who have the gift of prophesie who are no officers as will appear in what followeth and Ordination according to our Brethrens Judgment is the essential constitutive thing of an Officer He that is ordained say they is an Officer Many of these Prophets are no Officers and therefore not ordained For we suppose they will not say that a man may be lawfully ordained and yet be no Church-Officer Our greatest difficulty therefore is to prove the former Propositions Prop. 1. That the prophesying spoken of 1 Cor. 14. is a Gift not an Office Argum. 1. Because all who have the gift of prophesie are Prophets Our two first Arguments before given prove this we shall not here repeat them The Consequence is clear because all who have the gift of Prophesie are not Officers they must first have the gift before they can be made Prophets by Office If they be Prophets so soon as they have the gift then they are Prophets who are no Officers for if there had been such an Office the gift must have been before the Office Argum. 2. That which ought in duty and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth that was a gift onely not an Office But the prophesying spoken of 1 Cor. 14. was such as ought in duty and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth Ergo The prophesying spoken of 1 Cor. 14. was a gift onely not an Office The Major we prove thus 1. That which the Lord had no where promised to accomplish that could not in duty nor warrantably in faith be coveted for it is a humane faith that hath not a Divine promise to bottom upon But the Lord had no where promised to make every man who was a Member of the Church at Corinth or any other Church a Church-Officer Let them shew a promise of it that will assert it Ergo Every man who was a Member of the Church at Corinth could not in duty nor warrantably in faith covet to be a Church-Officer Ergo That which ought in duty and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth that was a Gift onely not an Office 2. That which was impossible to be attained that could not in duty nor warrantably in faith be coveted It 's in vain to covet that which can never be had or which is unattainable But for every man who was a Member of the Church at Corinth to covet to become an Officer had been to covet that which was impossible to be attained 1 Cor. 12. v. 17. If the whole body were an eye where were the hearing v. 19 29 30. Ergo It could not in duty nor warrantably in faith be coveted 3. To say that the Prophets were extraordinary Officers as they must be if they were Officers at all else being ordinary Officers they must be still continuing and so there is still another Order of preaching Officers in the Church besides and distinct from Pastors and Teachers which they will not assert is more absurd If they were extraordinary Officers that maketh the case worse Can it be imagined that every man who was a member of the Church at Corinth ought in duty and might warrantably in faith covet to be an extraordinary Officer when it doth not appear that he might covet the ordinary Office of a Pastor or Teacher Doth it not sound harsh to say that every man in a Church ought to covet to be an Officer in the Church Can our Brethren exhort all the men that walk with them in Ordinances to covet that they may be Pastors or Teachers or do they unfeignedly desire it If they did surely they would not lay so much discouragement before gifted men to hinder their preaching And can they imagine that the Apostle should exhort the generality of men in the Church of Corinth to covet to be extraordinary Officers when themselves cannot exhort the generality of Christians to covet to be ordinary Officers Thus we have proved the Major of our second Argument for the evincing that the prophesying spoken of 1 Cor. 14 is a Gift onely not an Office The Minor viz. That the prophesying spoken of 1 Cor. 14. was such as ought in duty and might warrantably in faith be coveted by every man who was a member of the Church at Corinth we prove from vers 1 5 39. There is a command for it vers 1. Follow after charity and desire spiritual gifts but rather that ye may prophesie Vers 5. I would that ye all spake with tongues but rather that ye prophesied Here he wisheth that not some onely but all prophesied the gift of prophecie then may lawfully be wished to all men that are members of a Church and he addeth a reason of his wish for greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying because prophecie tendeth more to the edification of the Church then speaking with tongues without interpretation v. 39. Wherefore brethren covet to prophesie Here is an exhortation left in general among the Corinthians whereby he layeth it upon them as a duty and therefore it was that which any man amongst them might warrantably in faith covet to attain unto All had not attained to it but every man might covet to prophesie Ergo It was no Office Obj. Prophets are enumerated amongst Officers of the Church 1 Cor. 12. 28 29. God hath set in his Church first Apostles secondly Prophets thirdly Teachers Ephes 4 11 12. Yea they are set next Apostles Mr. collings above Evangelists and Pastors and Teachers Apostles and Teachers were Officers set by God in his Church so also were Jus Divin the Prophets Answ 1. The placing of Prophets before Evangelists Pastors and Teachers cannot prove them to be in dignity above Pastors or Teachers Our Brethren themselves use these words Priority of Order is no infallible Argument Jus Divinum Regim pag. 133. of priority of worth and dignity we finde say they Priscilla a woman named before Aquila a man and her husband Act. 18. 18. Rom. 16. 3. 1 Tim. 4. 19. is therefore the woman preferred before the man the wife before the husband And in another place Ib. p.
Mat. 11. 9 10 11. c. By all which it appeareth even from their own mouths that as Miracles and the gift of Tongues were for a signe so also was the extraordinary gift of prophesie or foretelling things to come for a signe to evidence that they were no Impostors or Sadduces Now the prophesying spoken of 1 Cor. 14. was not for a signe vers 22. wherefore strange Tongues are for a Signe not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe The Antithesis or opposition between the gift of tongues and prophesying intimated in the particle but doth evidence that the thing which is predicated of tongues viz. that they are for a signe cannot be predicated of the prophesying there spoken of that it is for a signe also Were this prophesying for a signe then it should serve for those that believe not as the gift of tongues doth which the Apostle expresly denieth and therefore the prophesying spoken of cannot be the extraordinary gift of foretelling things to come which was a signe and so it is an ordinary gift of prophesie 4. Women Prophetesses are forbidden this prophesying in the Church 1 Cor. 14. v. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law But women Prophetesses might have prophesied publickly if they had received the extraordinary gifts of prophesie Luk. 2. v. 36. And there was one Anna a Prophetesse the daughter of Phanuel v. 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Here a woman Prophetesse did with Divine allowance speak publickly to all and therefore in Gospel-days it was permitred to women who had an extraordinary gift of prophesie to speak publickly That publick prophesying which was not permitted unto women by the Word of God was ordinary for extraordinary prophesying was permitted unto women Luk. 2. 36 38. But the publick prophesying 1 Cor. 14. was not permitted unto women by the Word of God v. 34. Ergo The publick prophesying 1 Cor. 14. was ordinary Ergo it is still continuing Neither can it be said that before they had this liberty but now the Apostle taketh it a way for he urgeth their silence upon such grounds as would before the promulgation of the Gospel have made it unlawful for extraordinary prophetesses to have taught publickly as much as now 1 Cor. 14. v. 34. but to be under obedience as also saith the Law intimating that they should transgress the Law if they did not keep silence in the Churches therefore it was no new but an ancient prohibition fetched from the Law and from nature there is another Argument against it v. 35. For it is a shame for women to speak in the Church All laid together will speak it to be an ordinary gift of prophesying and so still continuing Obj. 2. It is evident by the series of this Chapter that the Prophets her spoken of and their prophesying was extraordinary v. 26. When Jus Divinum Minist page 97. you are come together every one of you hath a psalm hath a tongue hath a revelation hath an interpretation tongues interpretation revelation are joyned together v. 30. If any thing be revealed to another that sitteth by let the first hold his peace by which it appears that the prophets here spoken of were inspired by the Holy Ghost and that this gift of prophesie was an extraordinary Dispensation of God given to the primitive Church but now ceased Answ 1. The series of the Chapter as hath been shewn speaketh the prophets and their prophesying to be ordinary as for v. 26. if our Brethren would have recited all the words it wonld have been evident enough that an ordinary gift may be intended the words run thus Every one of you hath a psalm hath a doctrine hath a tongue hath a revelation hath an interpretation our Brethren have left out those words hath a doctrine and then it seemeth as if none but extraordinary gifts were mentioned Such as have but ordinary gifts have a doctrine as well as persons extraordinarily gifted Ordinary Elders labor in the word and doctrine 1 Tim. 5. 17. And ought to be able by sound doctrine both to exhort and convince the gainsayers Tit. 1. 9. And therefore the joyning together of tongues interpretation and revelation doth not at all evidence that prophesying is an extra ordinary gift or Office for doctrine is joyned with them which is ordinary Their Argument must run thus That which is joyned with or reckoned up amongst extraordinary gifts is extraordinary But prophesying is so v. 26. Ergo. And then the Major is easily denyed for it is a common thing to joyn and reckon up extraordinary and ordinary gifts together And a like Argument we might use against them that which is joyned with or reckoned up amongst ordinary gifts is ordinary But prophesying is so 1 Cor. 12. 28. Rom. 12. 6 7 8. Ergo prophesying is ordinary Yea prophesying if mentioned at all 1 Cor. 14. 26. is joyned with or expressed by what is ordinary viz. doctrine 2. It is hard to determine that by revelation is meant prophesying v. 26. for revelation is distinguished from prophesying v. 6. except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine Here revelation and prophesying seem not to be the same and how will it be proved that by revelation is meant prophesying v. 26 if not their Argument falleth for it may be replyed Prophesying is neither of those three gifts which are joyned together v. 26. If prophesying be spoken of it is questionable whether it be expressed by doctrine which is ordinary or by revelation which is supposed to be extraordinary 3. There is ordinary revelation as well as extra ordinary if by revelation be meant prophesying v. 26. yet there is no necessity that it should be understood of immediate revelation and if not then it is not extraordinary As there is an immediate revelation by the Spirit so there is a mediate revelation by the written Word The Spirit useth the Word as a means whereby it giveth forth discoveries of the Will of God Ephes 1. v. 16 17 18. making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling c. He speaketh here of such revelations as are common to the Saints When by the Gospel they reach unto a knowledge of Christ and the hope of his Calling then they enjoy revelations Phil. 3. 15. If in any thing ye be otherwise minded God shall reveal even this unto you
extraordinary prophets Surely the meaning is He that so receiveth any Gospel-preacher he shall have a reward ordinary Interpreters of the Word are here called prophets three times in one verse So Act. 15. 32. And Judas and Silas being prophets also themselves exhorted the brethren with many words and confirmed them Exhorting is the work of prophets Here prophesying and exhorting are mentioned as one and the same thing for their exhorting is said to be because they were prophets Take the words of Calvin on this place saith he They were prophets whereas the word hath divers significations it is not taken in this place for those prophets to whom it was granted to foretel things to come because this title should come in out of season when he intreateth of another matter but Luke his meaning is that Judas and Silas were indued with excellent knowledge and understanding of the mysteries of God that they might be good Interpreters of God as Paul in the fourteenth of the first to the Corinthians when he intreateth of the prophesie and preferreth it before all other gifts speaketh not of foretelling things to come but he commendeth it for this fruit because it doth edifie the Church by doctrine exhortation and consolation After this manner doth Luke assigne exhortation to the prophets as being the principal point of their Office By all this it appeareth that although he counted prophets to be Officers yet he did not account the prophesie mentioned here nor 1 Cor. 14. to be the extraordinary gift of foretelling things to come Rev. 11. v. 3. the witnesses are said to prophesie a thousand two hundred and three score days It is doubtful what this prophesying of the witnesses is neither is that material to the business in hand but this is certain that either the extraordinary gift of prophesying did not cease in the primitive times because the prophesying of the witnesses is one thousand two hundred sixty days and therefore did undoubtedly continue many hundred years since or else it must be granted that there is an ordinary prophesying owned in the Gospel and so the word prophesying is not generally used in the New Testament for that which is extraordinary and by revelation And so the Objection is answered Some are called in Scripture-sence prophets by way of resemblance who do not foretel things to come As the Scripture in general and the Gospel in special is called a word of prophecie 2 Pet. 1. 19 20 21. We have also a more sure word of prophesie v. 30. No prophesying of the Scripture is of any private interpretation yet a great part of the Scripture doth not contain predictions of future events So those that have a gift of Scripture-interpretation or exposition may be called prophets by way of resemblance although they have no gift to foretel things to come Obj. 4. Prophesie is reckoned as one of the rarest gifts the Apostles had 1 Cor. 13. 2. 1 Cor. 14. 16. preferred before the gift of tongues 1 Cor. 14. 1 2. Paul compareth himself with these prophets 1 Cor. 14. 37. Ergo the gift is extraordinary Answ 1. The Apostle preferreth prophesie before the gift of tongues and speaketh of its excellency not for any thing in it extraordinary that yet we finde but for its usefulness beyond other gifts for the ordinary end of edification as appeareth by his own words 1 Cor. 14. v. 2. He that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the spirit he speaketh mysteries v. 3. But he that prophesieth speaketh unto men to edification c. The Apostle granteth that he who had the gift of tongues did speak mysteries as well as he that prophesied but the rarity and excellencie of prophesie he placeth in its tendency and conducibleness to edification beyond the gift of tongues which men understood not v. 2. for no man understandeth him And hence verss 4. He that speaketh in an unknown tongue edifieth himself there is a particular good but he that prophesieth edifieth the Church there is a more general good and in that respect prophesie is better then tongues vers 5. I would that ye all spake with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying Which implieth that if he doth interpret that so the Church may understand and be edified then he that prophesieth may not be greater then he that speaketh with tongues So vers 6. It is in respect of the end viz. edification that prophesie is preferred before other gifts What the Apostle speaketh about prophesie may aptly be spoken concerning the ordinary gifts of Pastors or Teachers Greater is he that teacheth then he that speaketh with tongues except he interpret that the Church may receive edifying The ordinary gift of a Pastor or Teacher is better as to edification then speaking with tongues which no man understandeth and therefore the preferring of prophesie before the gift of tongues for such an end doth not evidence an extraordinary gift of prophesie to be intended 2. Paul's comparing himself with the prophets proves nothing extraordinary for such was his humility as he compared himself with ordinary Christians yea seemeth to prefer them before himself Epes 3. 8. Unto me who am less then the least of all Saints c. But how he compareth himself with the prophets or equalizeth them with himself we finde not in the place alledged 1 Cor. 14. 37. because prophets are required to acknowledge the doctrines of the Apostles to be the Commandments of the Lord for any to say therefore prophets are compared to the Apostles in a way of equality it is a far-fetched conclusion Obj. 5. The formal effect of publick edifying comforting convincing converting souls are ascribed to these prophets 1 Cor. 14. v. 1 3 4 5 12 24 25 31. Answ This proveth not that they are extraordinary gifts or Offices which are mentioned for the ordinary gifts of Pastors and Teachers are useful to such ends Indeed we know not wherefore gifted men should prophesie if there were no hope of such effects of their exercising their gifts Obj. 6. The Apostle plainly distinguished this prophesying from the word of knowledge and the word of wisdom 1 Cor. 12. 8 9 10 11. Answ 1. It doth not follow that therefore it is an extraordinary gift or any Office at all Ordinary gifts may be distinguished from the gifts of Pastors and Teachers because of the different way and manner of laying them out although the gifts themselves be alike Prophesie is distinguished from exhortation Rom. 12. 6 7 8. and yet it was the proper work of prophets to exhort Act. 15. 32. 1 Cor. 14. v. 3. But he that prophesieth speaketh unto men to edification exhortation and comfort 2. It is often difficult to determine what is the special reason of the Apostles distinguishing those things from each other which in
3 1 7 14. So they are Stewards which do not onely denote their having a warrant to Officiate but also their being over the houshold Luk. 12. 42 Who then is that faithful and wise Steward whom his Lord shall make ruler over his houshold They have some house or Church of God which they are Stewards over Watchmen Embassadors Bishops have some Churches or other committed to their charge to forewarn of dangers and to do their message to and oversee so as they should break their truths if they should not forewarn those Churches or not do their message to those Churches or not oversee those flocks as well as if they did neglect these works altogether As a Father should break the trust of that relation if he should not teach govern and provide for his own Children though he should keep a School and there teach and govern many other Children And such a relation such a trust or charge gifted men assume not and therefore this Argument striketh not at them if the titles be taken in such a sense and if in a larger sense then gifted Brethren are as capable of those titles as others Embassadors are not onely betrusted with a message but limited by their commission what Princes or forrain States to treat with and if they go to other Princes or States they cannot treat with them as Embassadors though they may report their Masters willingness to hold a good correspondency with them also But if they should not go to those they are by their commission sent unto they should break their trust and so for Stewards c. Argum. 4. Our Brethren argue from the constant distinction that is made in Scripture between gifts and calling we read say they Joh. 20. v. 21 22. First Christ gives his Apostles their commission As my Father hath sent me even so send I you then he gives them their gifts Receive the holy Ghost Thus Isa 6. 6 7 9. God touched his lips with a coal from the Alter and gifted him and afterwards he gives him his commission Thus also it was with the prophet Jer. 1. 5 9. God sends him and then puts forth his hand toucheth his mouth and fits him Even as it is in all civil governments gifts make not any man a Judge or a Lord Mayor c. So it is in Church-affairs it is not gifts but calling that constitutes a Minister therefore that distinction of a Minister by gifts and a Minister by calling hath no footing in the word of truth Then women might preach as well as men for they may have as eminent gifts If he i. e. a person gifted take the Office upon him unsent he is an usurper and may fear to perish in the gainsaying of Corah notwitstanding his gifts Answ 1. This Argument is like the former it doth not prove their position if it be granted for though gifts and calling sending be distinguished yet it doth not follow that none may assume Office of the Ministry unless he be solemnly set apart thereunto for calling and sending are not the same with setting apart which still they suppose as granted 2. The Scriptures alledged speak of sending not of setting apart as distinguished from gifting and of the sending of such as were Officers before not of any sending that made or constituted them Officers for Joh. 20. v. 21. As my Father hath sent me even so send I you i. e. as my Father hath sent me to make peace for some in all Nations so Mat. 28. 19. send I you into all Nations to publish and declare this peace which is made this was spoken to the Apostles after Christs resurrection vers 17 18 19 20 21 24. and therefore this sending which is distinguished from gifting of them did not make them preachers or Officers for they were constituted preachers long before Mat. 10. v. 5 6 7. They had preaching gifts before but here was a communication of the Spirit in a fuller measure So Isaiah was a prophet before and therefore this mission vers 6 7 9. did not make him a prophet but put him upon the work of prophesying which he was called to before So Jeremiah is first ordained to be a prophet Jer. 1. v. 5. Before thou camest forth out of the womb I sanctified thee and I ordained thee a prophet unto the Nations Jeremiah excuseth himself v. 6. I am a child The Lord silenceth him in his excuses v. 7. Say-not I am a child for thou shalt go to all that I shall send thee He was sanctified and destinated to be a prophet before his excuses yet not sent till afterward it is said To all that I shall send thee to And vers 9. He toucheth his mouth and fits him And it is like his mission is expressed vers 10. However it doth not appear that his sending did constitute him a prophet So that these Scriptures alledged speak not against assuming an Office without being called and ordained but against Officers going to a people which they are not sent as yet by the Lord unto Men lawfully called and ordained unto Office-work may erre this way as well as gifted men 3. Their instances from civil Governments might have been spared as gifts makes not any man a Judg a Lord Mayor Sheriff so we grant in Church-affairs that gifts alone do not make a man a Church-Officer for then there were no preaching ex dono at all We have proved that gifted men have a Call to exercise their gifts and therefore preaching ex Officio ex dono hath footing in the word It is not so proper to say A Minister by Gift and a Minister by Calling Gifts do not give being to the Call it is the written word doth that yet because gifts are a signe to judge by an evidence who have a Divine allowance to preach therefore we distinguish between preaching by Office and by Gift Such visible believers as are really gifted if they have not forfeited their liberty by a corrupt life or doctrine which Officers may do as well as others by the word of God they have allowance to preach Corahs assuming the Office of the High Priest which did belong to Aaron and that without a Call Num. 16. v. 3 10. speaketh nothing against the preaching of gifted men who assume not Office and have a Call to preach Argum. 5. They argue from the Rules laid down in Scripture for the Calling of men to the Office of the Ministry The word of God say they doth exactly tell us the qualifications of the person that is to be called Tim. 3. 2 3 c. The Scripture also directs for the manner of his calling to the work who are to ordain how he is to be ordained 1 Tim. 4. 14 c. Now either these directions are superfluous and unnecessary or else it is a truth that no man ought to take this Office upon him without such a Call Nor were these directions given for that age onely but for all the ages
they grant Jus Div. Minist pag. 80. that in cases of necessity men out of Office may preach and instance in Aedesius and Frumentius two private men by whose means the Indians were converted to the Christian faith c. Now the case of Saul was extraordinary the Philistims were ready to assault him he had not made his peace with God Samuel delayed his coming the people began to scatter from him whereupon he constrained himself and offered a sacrifice all these things our Brethren reckon up Jus Divin Minist pag. 81. and then call it a necessitated act So in the case of Uzza what greater necessity could there be then this when the Ark was in danger 2 Sam. 6. 6. The oxen shook it 1 Chron. 13. 9 10. The oxen stumbled If the Ark had fallen or had been broken how exceedingly Israel had suffered by it the use of it will evidence and that dolefull complaint 1 Sam. 4. 17. The Ark of the Lord is taken and ver 22. The glory is departed from Israel for the Ark of God is taken Either our Brethren must say That none may preach in a case of necessity without Ordination or being designed to Office and so cross themselves and that none must preach as probationers for that is designation to Office but they must ordain men before they hear them preach and so before they know their fitness to preach or else they must grant that these examples of Saul and Uzza are impertinent and no proofs of the Argument Let them prove that these acts might be performed so much as once by any before they were actually in such Offices as the works did belong to upon any account whatever 2. These acts were expresly forbidden and some of them threatned with death to any person that did them besides the Officers designed for the doing of them as Numb 4. ver 15. The Sons of Kohath shall come to bear it buâ— they shall nâ—t touch any holy thing lest they dy They are forbidden so much as touching of any of the holy things upon pain of death Uzzah breaking such a command he suffered the penalty was punished with death So Numb 16. ver 40. That no stranger which is not of the seed of Aaron come neer to offer incense before the Lord that he be not as Korah and his company c. All Israelites or Levites save Aarons sons only are counted strangets in this case of Priest-hood None might Offer incense Ainsw but they lest they be as Korah in sin and punishment Numb 1. 51. Numb 18. 22 23. Neither must the Children of Israel henceforth come nigh the Taberbernacle of the Congregation lest they bear sin and dy Let any shew where the preaching of gifted Brethren is thus forbidden else these examples are nothing to their purpose And besides the matter of these works as well as the manner of performing them was not allowed to any but those Officers whereas the matter of this work of preaching is allowed undenyably to such as are no Officers they may exhort and reprove privately by our Brethrens own grant but might not privately burn incense or offer sacrifice which sheweth a further difference between those acts Object 3. This practise doth make voyd or at best unnecessary and insufficient those Officers which God hath appointed What needs a peculiar Officer to be set apart to a common work Answ 1. It is common but to such as are gifted not to all Christians as they suggest 2. It is not performed in the same manner by gifted men or under such a relation as in case of Office it is Officers preach to their Churches as to those that they are over in the Lord that are committed to their charge for such ends but gifted men stand not under any such relation to those they preach unto Some Churches have no Officers and those that have yet need the gifts of other Members In some places there are no Churches to be Officers to the people having never had the Gospel preached to them It will hardly be proved that Officers must leave their Churches to preach to these and if not they must either finde some Officers who have no Churches which is to finde a shepherd without a flock a relate without a correlate or else they must say that none must preach for the conversion of such or else that men not in Office may preach and this doth not make Officers either voyd unnecessary or insufficient Officers are necessary and sufficient to the end that Christ hath appointed them unto to be over and take charge of his Churches under him but they are not sufficient to undertake the whole worke of preaching in all places and to all persons 3. This Objection lyeth as strongly against Officers being designed to admonish exhort or reprove at least in private for what need a peculiar Officer to be set apart say they to a common work other Christians may exhort and reprove and will our Brethren say therefore there is no need that Officers should be designed to this work Obj. 4. This practise doth confound disturb that order which God hath set in his Church therefore it must needs be sinful God is the God of order and not of confusion 1 Cor. 14. and hath commanded that every one should do his own work 1 Thes 4. Rom. 12. And abide in his own calling 1 Cor. 7. he hath condemned those that walk disorderly 2 Thes 3. and are busie-bodies he hath placed in his Church different orders some shepherds some sheep some Teachers of the word some to be taught as their places so their works are distinct This takes away the distinction between shepherds and flock Pastor and people c. Ans 1. We have proved that the preaching of gifted Brethren is a part of that order which Christ hath appointed therefore doth neither confound nor disturb that order which God hath set in his Church If Christ hath allowed their preaching then it is their work and in doing of it they walk orderly We have shewn before that it doth belong to their place and calling to preach and thither we refer the Reader 2. The preaching of persons not designed to Office doth not take away the distinction between shepherds and flock Teachers and some Taught because they do not act under such a relation towards them as Officers do A Father may reach and instruct his children as a Father another man may instruct and teach the same children as a School-master yet these relations are not destroyed or confounded hereby though both doe the same work Here are Fatherly teachings and yet the distinction between the Master and Scolar is not taken away and the same may be said if a friend Teacheth them who stands in no such relation to them It is a common practice in Schools for some youths of ripe wits and wel learned by the appointment of the School-master to be often set to teach fellow-scholars and yet the
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
had not been an Apostle But the Disciples did chuse and then God chose also And if the Lord would grant thus much to men in the case of an extraordinary Officer let men beware of abridging the people of this liberty in the case of ordinary Officers or of making such a light matter as they do of the peoples Election 2. The second Text alledged for the peoples Election is Acts 6. 3. concerning the choice of Deacons where the whole and sole power of chusing is put into the hands of the people and therefore the choice of a Minister belongs by Divine right wholly solely unto the people Against this they have two objections Object 1. The people had not the whole and the sole choice of the Deacons but were herein guided directed and limited by the holy Apostles they were limited to the number of seven and to the company out of which those seven were to be chosen and to certain qualifications which must be in these seven as we are confident that if the brethren had failed in any of these particulars the Apostles would have refused to have laid their hands upon them Ans 1. It is plain that the Apostles referred the Election wholly and solely here to the people Ast. 6. v. 2. Then the twelve called the multitude of the Disciples unto them and said v. 3. Look ye out among you seven men v. 5. And the saying pleased the whole multitude and they chose Stephen What can be more evident the whole multitude are said to chuse 2. The Apostles guiding directing and limiting the choice doth not hinder the peoples having the whole and sole power of chusing the Deacons 1. Because those directions and limitations were antecedaneous to the Election even in order of time before it and therefore had no ingrediency into the Election as any part thereof a Judge of Assize and a Jury have the whole and sole power of determining cases and yet there were Laws and Rules prescribed before-hand by which they are to walk and which they are to observe in their determinations A Corporation hath the whole and sole power to chuse its Officers Mayor Bayliffs c. and yet there are certain rules and Laws to direct and limit them therein 2. Because the same Rules directions and limitations are left in holy Writ to be observed in all Elections to whomsoever the power of chusing doth appertain and therefore if the Apostles guiding directing and limiting the choice of Deacons did hinder the peoples having it then also it doth deny any on Earth to have the whole and sole power of Election for any that are Electors are under the same obligation to walk by those rules in all substantials as much as the people then were onely they received the directions immediately from the mouth of the Apostles others in ages since receive them mediately or by the written Word And the people may have recourse to that word for them now If they will grant that all other requisites to Election belong to the major part of a particular Church besides the prescribing of Rules and limiting to qualifications in the choice it is as much as any that we know of plead for Christ who is the onely Law giver hath prescribed these in his word already to whom alone it belongeth it is a whole and sole power of Election according to those Rules of Christ that is contended for And it is observable that when the Apostle writeth to Timothy and Titus he giveth such directions and limiteth to certain qualifications in the constituting of either Elders or Deacons 1 Tim. 3. ver 2 3 c. A bishop must be blameless the husband of one wife vigilant sober c. ver 8. Likewise must the Deacons be grave not double tongued not given to much wine c. so Titus 1. vers 6 7 c. And therefore if these things were written to Timothy and Titus as Church officers as our brethren would have it then the whole and sole power of Election belongeth to no body neither to the people nor the Presbyters if a being guided directed and limited can hinder it for as the people were guided and limited 1 Act. 6. So then were the Presbyters 1 Tim. 3. Tit. 1. Yea if those Epistles were written unto Timothy and Titus with the reference unto Ordination then this objection will prove that the whole and sole power of Ordination doth not belong to Presbyters as much as that the power of Election doth not belong to the major part of the Church for then Timothy and Titus were guided and limited about Ordination as well as the people were Acts 6. about Election 3. If the Apostles would have refused to have laid their hands upon them if the brethren had failed in any of those particulars yet at the utmost that can prove no more but this that they should have wanted Ordination it doth not at all deny that the whole and the sole power of Election belongeth to the people Election is antecedent to and compleat without Ordination and hence it is distinguished from it Act. 6. v. 5. they chose Stephen there is election v. 6. When they had prayed they laid their hands on them there is Ordination and it is distinct from and in order of time consequential to Election and therefore if the Apostles had refused to ordain them that could not have denyed the people to have the whole and sole power to Elect them But in such a case it is supposable that by the perswasion of the Apostles the people would have revoked their first and have made a second choice when they were convinced that they had failed in the former and so may Churches do now by the perswasion of others And in case the people had refused to make a new choice and the Apostles had refused to ordain those that were chosen what the event would have been as that Text doth not so it is not appertaining to the present question to determine and how such a refusal to ordain those that were not qualified according to the word doth deny the people to have the whole and sole power to Elect such as are qualified according to the Word we see not And where such a failing is if the Election be rendred frustraneous it seemeth to be the want of a due observation of Gospel rules in chusing rather then the want of Ordination that doth make it void Besides whether such an Election be not void without Ordination and whether Ordination be not frustrate without a precedent Election seeing Election is pre-required Act. 6. are things equally difficult to determine Obj. 2. But suppose that the people had the whole and sole choice of the Deacons yet it will not follow that therefore they should have the whole and sole choice of their Ministers for it is a certain rule Argumentum a minori ad majus non valet Affirmative It is no good way of arguing to say that because a man
But you may take it thus If the Apostles would not have so much as Deacons made without Election by the Church much less would they have Pastors obtruded upon them without their Election or then they would not make them Pastors without their having the whole and sole power of chusing them and then it is Argumentum a minori ad majus Negative 3. The third Text alleaged by us for the peoples Election is Act. 14. 23 When they had created them by suffrages Elders in every City Against this they alleage several things Object 1. Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth primarily and properly to chuse by listing up of the hands as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to chuse by stones or counters yet also it oftentimes signifieth simply to chuse or to appoint or to ordain without the use of the ceremony of lifting up of bands thus it must necessarily be taken Act. 10. 41. Ans 1. It being granted by themselves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth primarily and properly to chuse by lifting up of the hands â—â—ence we are to stick to that unless some special reason forbids it As Dr. Ames saith in answer to Bellarmine We are not to recede from the native signification of any word in interpreting Scriptures unless it be manifestly repugnant to the sence of the context let our Brethren shew a reason why in this place it must not be taken properly 2. As the said Dr. Ames observeth No example can be given from the Metaphorical sence but Act. 10 41. where by Analogy it is transferred from men to God and as he goeth on Quid autem in hominum usu significet vox aliqua non debemus aut possumus ex eo sensu statuere quem habet Deo tributa sed contra quiae primo creaturis imposita fuerunt hujusmodi nomina postea adres divinas imperfecte notandas applicata Other answers they may find to this objection given by Dr. Ames in the same place 3. As for Act. 10. 41. unto witnesses chosen before of God as the word must be taken for a chusing without the use of the ceremony of lifting up of hands so also it must necessarily be taken there for a chusing without laying on of hands for as God properly hath no hands to lift up so neither to lay on and therefore if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken Act. 14 23. in the same sense that it is Act. 10. 41. then it cannot be meant of Ordination by laying on of hands 4. If it doth signifie simply to chuse appoint or constitute still it proveth that the whole and sole power of chusing Elders belongeth to the people whether it were with or without the lifting up of hands 5. If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood of Ordination by imposition of hands then it must be granted that there is expresse Rule and example in the New Testament for the peoples ordaining by laying on of hands for not onely here is it given to the people or Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 2 Cor. 8. 19. who was also chosen of the Churches to travel with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said he was chosen of the Elders or Officers but of the Churches and therefore if it signifieth an ordaining by imposition of hands then the Churches may so Ordain Object 2. Whatsoever is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet certain we are that the persons that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Paul and Barnabas and not the people for it is said expressely And when they had ordained them Elders This they must needs be Paul and Barnabas it is six times used of them in five verses vers 21 22. when they had Preached c. they returned to Lystra confirming the souls of the Disciples and ver 5. 23. when they had ordained c. and had prayed they commended them to the Lord and vers 14. After they had passed throughout Pisidia they came c. and they Preached by all which it appears that the persons that did ordain were Paul and Barnabas c. Ans 1. As Paul and Barnabas are spoken of and notified by they in some verses so the disciples are also spoken of in others v. 20. The Disciples stood round about him c. yea in the verse foregoing that alledged the Disciples are mentioned twice vers 22. Confirming the souls of the Disciples and exhorting them to continue in the faith c. vers 23. And chusing them elders by suffrages in every Church or when they had chosen them elders by suffrages in every Church c. They may have reference to the disciples as well as to Paul and Barnabas for the Disciples were spoken of in the very verse before when they i. e. the Disciples they that were confirmed when they had chosen them elders c. 2. Saith Doctor Ames we do not deny that Paul and Barnabas did give Bell. Enerv. F. 2 l. 3. c. 2. their suffrages but that they onely gave them If this they must needs refer to Paul and Barnabas yet it may include the Disciples also and therefore it is too hasty a conclusion that the persons that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Paul and Barnabas and not the people where elders are in Churches they may give their suffrages with the people though they do it not as officers but as members And then it runs thus wher they ie Paul and Barnabas with the rest of the Disciples had chosen them elders by suffrages in evary Church c. 3. They i. e. Paul and Barnabas may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they went before the Disciples in the Election and yet the whole and sole power of chusing might be in the people it might be the voyce of the major part of the Church that was the determining Rule who should be chosen yet the officers might be said to chuse because they regulated and directed in the choice as in a Parliament and other Assembles the Chair-man moderateth and ordereth proceedings and yet the major vote carrieth it and possibly against him It is observed that it is very frequent when things are done by a Ainsworth on numb 21. 21. multitude where one is chief that the on is ascribed either to the multitude or to him that is chief indifferently as they made peace with David and served him 1 Chr. 19. 19. or they made peace with Israel and served them as another Prophet recordeth it 2 Sam. 10. 19. So Jehoiadia he brought forth the Kings son and he put the crown upon him 2 Kin. 11. 12. Or they brought forth the Kings son and they put upon him the crown 2 Chr. 23. 11. and they offered burnt-offerings 1 Chr. 16. 1. or David offered burnt-offerings 2 Sam. 6. 17. So Deut. 2. 26. Moses saith I sent messengers unto Sihon King and Num. 21. 21. And Israel sent messengers unto Sihon King of the Amorites c.
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
he ceaseth to be an officer and is made an officer again as often as he receiveth a new Ordination or else Ordination is not an office-making act for there can be no making of him an officer by iterating ordination who is made an officer already and hath not lost that relation and if the Essence of the Ministerial call doth not consist in Ordination we have what we contend for We may conclude with this Every man that is actually set over or hath the charge of a particular flock or Church committed to him he hath the Essentials of the Ministerial office But every man who is Elected by a Church of Christ and hath accepted of the choice though as yet unordained is actually set over or hath the charge of a particular flock or Church committed to him for Election with acceptation setteth over Ergo every man who is electd by a Church of Christ and hath accepted of the choice though as yet unordained hath the Essentials of the Ministerial office And this is our first Argument to prove that Ordination doth not give the Essentials of the call to office Argum. 2. That which by the will of Christ is to be consequential unto a mans having the whole Essence of the call to office that cannot be intended by Christ for the giving the essence of that call or that cannot give the Essentials of the call to office But Ordination by the will of Christ is to be consequential unto a mans having the whole Essence of the call to office Ergo Ordination cannot be intended by Christ for the giving the Essence of that call or cannot give the Essentials of the call to office The major is evident for doubtless Ordination is to be used according to the will of Christ it is Christ that instituted it and so his will is the determining Rule about the way and order that it is to be used in and none can cross his will therein without sin and therefore if by his will Ordination be to come after a mans having the whole Essence of the call then it cannot give the Essence to that call for that which is consequential or after in its own production that cannot give a being to that which is before it Unlesse ordination it self hath a being it cannot give a being to such a call If the call to office hath it's essence before ordination hath any being upon a particular person then there is something else that giveth the essence unto the call and so ordination cannot give it The Minor we prove from Act. 13. v. 2. 3. The Holy-Ghost said separate me Barnabas and Saul for the work whereunto I have called them and when they had fasted and prayed and laid their hands on them they sent them away Whence we observe 1. That Ordination was here used in all the Acts of it and requisites to it in those dayes here was 1. Fasting 2. Prayer 3. Imposition of hands No other acts are found to be belonging unto Ordination when any mention is made of it Act. 6. ver 6. When they had prayed they laid their hands on them Act. 14. 23. And had prayed with fasting c. So that no Acts were omitted in this that usally appertained unto Ordination 2. That the ordaining of these persons was consequential unto their having the whole Essence of the call to office this appeareth 1. Because Paul and Barnabas were the persons here ordained who were immediately called to office by God Gal 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ and God the Father c. He had been an Apostle by men if this his Ordination had given the Essence to his call to office As Master Hooker observeth it implieth a contradiction to be mediately and immediately called 2. The Text expressely declareth that they were before called to that they were now ordained unto Act. 13. vers 2. whereunto I have called them Their call was Antecedaneous to this their Ordination and so received not its Essence from it 3. That by the will of Christ Ordination is still to be consequential unto a mans having the whole essence of the call to office this followeth upon the two forementioned particulars For here is a plain example of Ordination as coming after the whole Essence of the call to office Now if this example be a binding Rule to us still then it is undenyable that by the will of Christ Ordination is still to be consequential unto a mans having the whole Essence of the call to office And that this example is a binding Rule to us still we prove thus 1. Because the ordainers act herein as ordinary it is the Rule our brethren give us Jus Divin Mini. pag. 161. If we should not follow the examples of the Apostles in those things in which they acted as ordinary elders we should be left at uncertainties and every man might do what seemed good in his own eyes which would tend to confusion and the dissolution of the Church these are their own words Now in this example Acts 13. 2 3. If they were ordinary Elders that were the persons ordaining then they must needs act as ordinary elders or else not as Elders at all for if they were not extraordinary elders their actings could not flow from a relation which they had not If they were extraordinary Teachers as Barnahas and Saul the persons ordained were who are also reckoned up and called Prophets or Teachers v. 1. The Act was ordinary viz. Ordaining 2. The main work was ordinary to which they were ordained viz. Preaching of the Gospel 3. There is nothing in the Text that doth evidence the order to be extraordinary any more then the act it self It s no more said that the coming of Ordination after the call to office-work is extraordinary then that the Ordination it self is extraordinary 4. This order of Ordination after the call to office doth not that yet we can find crosse any other Text of Scripture and therefore it cannot in faith be concluded that this order is extraordinary Enough is said to prove that their acting was Ordinary in this Ordination and therefore if any will assert that this particular viz. the order of the act was extraordinary let them prove it 2. Because in this example Ordination had the same uses and ends as it had when ordinary Officers were Ordained Jus Divinum Minist pag. 160. Our Brethren say That Apostolical examples in things necessary for the good of the Church and which have a perpetual reason and equity in them have the force of a Rule And surely so far as Gospel examples are ordinary so far they have a perpetual reason and equity in them and if the uses and ends of this Ordination were ordinary then this example thereof hath the force of a Rule And what extraordinary ends imaginable could it serve to Paul and Barnabas being the persons Ordained Nay separation for the work whereunto they were called
Essence to the call to office then not Ordination it self but an adjunct of it should give the outward call yea then the want of laying on of hands would speak the Ordination a Nullity Argnm. 2. That Action which cannot be performed in faith before an outward call to office hath passed upon a man that cannot give that man his outward call to officer For if the call to office be passed upon him before then that Action which followeth after cannot be said to give it and no action is to be performed until it can or may be performed in faith for whatsoever is not of faith is sin Rom. 14. 23. But Ordination is such an action as cannot be performed in faith before an outward call to office hath passed upon a man for how can one pray in faith or what warrant hath he from the Word which is the Rule of faith to justifie his praying to God for his approbation of and blessing upon a person in a work of Office before he can conclude that he is so much as outwardly called into that Office to do that work if one can groundedly conclude that he is called outwardly thereunto then he was called before the praying and so before Ordination which consisteth in prayer Ergo Ordination cannot give that man his outward call to office 3. In the description of Ordination we have also the Object and that is an Officer or one that is already called outwardly unto Office 1. Not such as are only gifted men we see no warrant for the ordaining all Preachers to Office-work The work of Preaching may be performed by gifted men but they are not so to be ordained until they undertake an Office 2. Not persons to be made Officers but such as are already Officers they are the objects of Ordination We find no rule for ordaining men thereby to make them Officers in respect of their outward call but they that are actually Officers are called to Office before they are to be ordained Act. 13. v. 2 3. They were first called and then ordained Ergo they did not receive their call from or by Ordination 4. In the description we have the end for which Ordination is performed and that is the Officers doing the work whereunto he is called so Act. 13. 2 3. their solemn admission or induction into the work of preaching as Officers to the Gentiles was by Ordination the obtaining Gods approbation and benediction are the chief ends of prayer And thus we have finished our description of Ordination and our Arguments to prove that Ordinatidoth not give the Essentials to the Ministerial office and therefore that Election with acceptation doth CHAP. XIII Wherein many Arguments are answered which are brought against Election as giving the Essence to the call to Office OUr brethren in their Jus Divin Minist produce seven Arguments whereby they endeavour to prove That the whole Essence of the Ministerial call doth not consist in Election without Ordination We crave leave to reply briefly to their Arguments Arg. 1. Because our brethren do not bring any one Text of Scripture to prove this their assertion as we can find nor do we think Jus Divin Min. p. 134. that any can be brought Answ 1. Many weighty Arguments grounded upon Scripture they may find in Mr. Hookers Survey Part 2. c. 2. p. 66 c. 2. We refer them to our foregoing arguments where we have brought one express Scriptute to prove it viz. Act. 14. 23. and other reasons which by Consequence from Scripture do evince it Arg. 2. Because that those very Texts fore-mentioned which are the chief if not the onely Texts that are brought for popular Jus Divin Min. p. 134. Election do seem to us to hold forth the quite contrary to this assertion When Mathias was made an Apostle it was not the Election of the people that did constitute him an Apostle All that the 120 did if they did that was to set two before the Lord but it was God that did constitute and appoint Mathias to be the Astle In the choice of Deacons the people nominated seven persons to be Deacons but it was the Apostles Ordination not the peoples Election that did constitute and make them Deacons so saith the Text expressely Act. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look ye out among you seven men whom we may appoint or constitute over this business The essence and substance of the Deacons call is placed not in the peoples nomination but in the Apostles Ordination As for Acts 14. 23. they that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Apostles and not the Churches it rather proves that the Apostles Ordination was that which did constitute Elders in every Church Answ 1. We have produced Arguments from other Scriptures besides these to prove that the whole essence of the Ministerial call is in the peoples Election to which we refer the Reader 2. As for the instance of Mathias Acts 1. 1. It holdeth forth as much against Ordination giving the essence to the call to office as against Election for seeing as they say it was God that did constitute and appoint Mathias to be the Apostle hence it was not Ordination by a Presbytery that did it And here was an half Election Act. 1. v. 23. They appointed two but not a syllable about Ordination or imposition of hands and therefore this is as contrary to their assertion that the call consisteth in Ordination as to ours that it consisteth in Election if contrary to either 2. If Mathias his not being constituted an Apostle by the peoples Election be contrary to our assertion that Election gives the whole essence of the Ministerial call then Pauls not being constituted an Apostle by Ordination Act. 13. v. 2 3. must needs be contrary to their assertion that Ordination gives the Essence of the Ministerial call There is the same reason for the one as for the other for as Mathias was Elected and yet not constituted an Officer thereby so was Paul ordained and yet not constituted an Officer thereby and the latter must needs be as much against them as the former can be against us 3. This was but half an Election and that is the reason why it did not constitute Mathias an Apostle as appeareth because the chusing of the one which was by God was the constitutive act Act. 1. v. 24. Shew whether of these two thou hast chosen v. 26. therefore if the people had chosen but one but Mathias onely that had been a constitutive act but that could not be for then the call should have been mediate and so he had not been an Apostle but the Lord sheweth how highly he would have Election esteemed in that he would have the people chuse two one of which he would constitute an Apostle when the call was to be immediate And indeed the people might have chosen but one and yet the call might have been immediate if Election had not been the constitutive act but in
that the Election of the one made him an Officer it strongly evidenceth that Election is that which giveth the essence of the call to Office There was a compleat Ordination in all the acts of it Acts 13. 2 3. and yet that was not constitutive and that speaks more against Ordination giving the essence to the call to office then this can against its consisting in Election 3. As for Act. 6. there is granted to the people a power to chuse v. 5. And the saying pleased the whole multitude and they chose Stephen c. here was not a bare nomination but an Election they chose which is far more then to snominate and frequently expresseth the constitutive act of an Officer in Scripture as John 6. v. 70. Jesus answered them have not I chosen you twelve Luke 6. v. 13. He called unto him his Disciples and of them he chose twelve whom also he named Apostles Act. 1. v. 2 24. So that the being chosen made or gave the essence to the immediate call of Officers and surely this is expressed alluding to that which maketh the mediate call Christs chusing did constitute Apostles and therefore chusing is that which constituteth other Officers Will any say that Christ did but nominate the twelve to be Officers Surely he constituted them Officers by his chusing of them But we shall speak more fully to the objection from Acts 6. and shew how we are to understand those words v. 3. whom we may appoint when we answer their arguments about Ordination As for Acts 14. 23. we have sufficiently proved before that they that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Churches and that this holdeth out that the essence of the call is in Election we referre the Reader to our former answers to that objection Arg. 3. All those Texts which we shall hereafter bring for the asserting of the Divine right of Ordination do prove that Jus Divin Min. p. 135. the essence of the Ministerial call doth consist in Ordination and not in Election there are more and more clear Texts for Ordination then for Election and Texts that make it not to be an adjunct but an essential constituent of the Ministerial call Ans 1. If they intend all those Texts which they alleadge to prove their first assertion viz. That Ordination of Ministers is an Ordinance of Christ p. 157. they are much mistaken in saying that all those Texts do prove the essence of the ministerial call to corsit in Ordin Act. 13. 1 2. 3 4. is one Text insisted upon there and that proveth that Ordination doth not give the essence to the call for there it did not Other Texts they all eadge to prove that assertion speaks of laying on of hands as 1 Tim. 4. 14. 1 Tim. 5. 22. Heb. 6. 1 2. but that this Imposition of hands giveth the essence to the call to office they prove not neither do our brethren assert it when they come to their third assertion which is about laying on of hands If by all those Texts they mean all the Texts alleadged for their second assertion pag. 164. we shall speak to them in their place 2. They are as we apprehend as clear Scriptures for Election as for Ordination What can be more plain then Act. 6. v. 5 The saying pleased the whole multitude and they chose and in regard the Apostles there did give Rules to the multitude to regulate their choice and mentioned divers qualifications that ought to be found in the persons chosen v. 3. Look ye out among you seven men of honest report full of the holy Ghost and wisdom c. Hence we conclude that all those places which largely set forth the qualifications of Officers have respect to Election As for Deacons when the Apostles here laid down their qualifications they directed their speech expressely to the Church or multitude of the Disciples and that purposely to inable them to make a due Election and therefore when Paul writeth to Timothy about the qualifications of Deacons 1 Tim. 3. v. 8 9 10 11 12. it cannot with found reason be concluded that his end was to translate the use of his directions to Timothy or Officers only when the Apostles end in laying down like Rules upon a like occasion was to help and regulate the people in their choice of the very same Officers if this were his inrent which example should we follow the Rules and qualifications about other Officers viz. Bishops or Elders are not limited in their use more to Timothy and succeeding Officers then these about Deacons which are undoubtedly extended to the people Act. 6. v. 3. And therefore we conclude that these directions were given to Timothy not chiefly to order his own practice by about Ordination but that he might as the Apostles did give them forth in a doctrinal way to the people to order their practices by about Elections either of Elders or Deacons And seeing the Apostles do so much insist upon and are so copious in the laying forth these Rules the great use of which are to regulate Elections which are before Ordination hence there are as clear Texts for Election as for Ordination Arg. 4. We argue from the nature of popular Election Election by the people properly is nothing else but their designation of a person that is to be made their Minister or that is already a Minister to his particular charge it is not simply a making of him a Minister but the making of him a Minister of such a place this appears in the Election of Deacons all that the people did by Election was onely to design the persons and to set them before the Apostles but it was the Apostles praying and laying on of their hands that made them Deacons This likewise appears from Deut. 1. 13. the peoples taking of men did not give them the essentials of their Office they nominated the persons but it was Moses that made them Rulers If the people have no Office-power belonging to them how can they by Election make an Officer c Nihil dat quod non habet nec formaliter nec eminenter Why then did the Apostles take so much pains to return to Lystra Iconium and Antioch to ordain them Elders in every Church Act. 14. 21 23. and why did Paul leave Titus in Crete to ordain Elders in every City Tit. 1. 5. why did they not spare their journey and send to the people to make their own Ministers by Election can we imagine that they took such pains onely to adde an Adjunct to the Ministerial call c Answ 1. Election is more then a designation to a particular charge or place for Election with acceptation bringeth in such a special relation as the person chosen is over and hath the charge of the chusers committed to him thereby and it must needs be an Office-making designation which setteth a man over those which he was not over before A man may nominate a woman to another to be
intend an Officer 4. When there is a necessity of sending men for the conversion of Heathens we deny that they are sent forth as Officers or that they ought to be ordained to make them Officers before they be sent If such as are Officers and have been ordained do take a journey and preach unto Heathen people it is not in the capacity of Officers for those Heathens are of no Church but they act as persons gifted and warranted by Christ to lay out their gifts in such publick works for such ends The conversion of souls is the work of the Ministery not the proper work so as the Lord useth none but Ministers therein Parents and Masters and Neighbours may be converting instruments as well as they Ministers are lights not by vertue of Ordination or Office but illumination and gifts if men in darkness be ordained yet they are in darkness still Officers are not made lights when made Officers they were lights before therefore to shine in the exercise and improvement of their gifts and might have been Embassadors to the world though they had not been Officers to a Church Gifted men are Embassadors in a general sence for Christ and in Christs name and stead are to beseech people to be reconciled unto God for as we have proved they are warranted and commanded by Christ to preach We desire some Scripture-proof That Ordination may in any case precede Election to Office Object 2. It will also follow That there must be Churches before there be Ministers which is against Scripture and sound reason we do not deny but that there must be a Church before their Minister but not before a Minister the Church Entitative is before a Church Ministerial but yet a Minister must needs be before a Church for every Church must consist of persons baptized unbaptized persons cannot make a Church and therefore there must be a Minister to baptize them before they can be made capable to enter into Church-fellowship Our Saviour Christ chose his Apostles for the gathering of Churches there were first Apostles before Churches and afterwards the Apostles ordained Elders in these gathered Churches and one great work of these Elders was to convert the neighbouring Heathen and when converted to baptize them and gather them into Churches and therefore Elders as well as Apostles were before Churches And whosoever with us holds That none but a Minister in office can baptize must needs hold that there must be ordinary Ministers before Churches and that therefore the whole essence of the Ministerial call doth not consist in the Election of the Church Answ 1. That a Church must needs be before a Minister or Officer is evident because if one be made a Minister an Officer it is to a Church that is necessarily presupposed before one can be made an Officer to it 2. If Apostles were before Churches yet seeing their call was extraordinary and Immediate from God that doth not prove that ordinary Officers who are called by men are before Churches and the contrary is evident Act. 14. 23. When they had chosen them Elders by suffrages in every Church c. the Churches must needs be before the chusing Elders in every Church Neither can it be proved that these were Elders before they were their Elders or that ever any ordinary officers were before Churches Suppose unbaptized persons could not make a Church yet the utmost it could amount to would be but this that there must be a Minister before this or that Church it would not follow thence that there must be Ministers before Churches in general or before any Churches for look upon any Church and if it be said there was a Minister before this or that Church to baptize the persons which it consisteth of we may say then there was a Church before that Minister for he could not be an officer unless it were to some Church because Officer and Church are Relatives if it be said there was some Minister before that Church else the persons therein could not have been baptized we may answer to there must be some Church before that Minister c. and still Churches are before Ministers until we come to the Apostles dayes if the line of succession holdeth so far and if that line breaketh before we ascend so high then where the stop was made either the person baptizing was no Minister and that cutteth the throat of the objection for then they being baptized by one that was no Minister after their baptism they might become a Church before any Minister or else the person baptizing was a Minister and then it must be said he was a baptized person and yet no Church-member or else a Minister and yet an unbaptized person a Church-officer and yet no Church-member for if he were a Church-member then Church was still before the Minister and how could he become a Minister if a Church were not before If the line of succession holdeth to the Apostles dayes their call was extraordinary and they being the onely Officers that were before Gospel Churches it speaketh nothing at all against Election of the Church as giving the whole essence of the call to ordinary Officers and it is the call of ordinary Officers onely that this question is about whether that consisteth in Election or not 3. That a great work of ordinary Elders was to convert the neighbouring Heathens we grant but that they acted as Elders in their conversion we deny that ordinary Elders did baptize then when converted before their being gathered into Churches is a thing which they have not given us any Scripture-proof for A Church is not to suffer persons in it to continue unbaptized but we conceive unbaptized persons may make a Church and then either by Communion with other Churches or by chusing and ordaining an Officer for it self persons in it may be baptized and thus we may hold that none but a Minister in office can baptize and yet need not hold that there must be ordinary Ministers before Churches which to be sure the Gospel speaketh as little of as of unbaptized persons making a Church And so we have answered their arguments against Election as essential to the call to office Two Arguments of Mr. Hookers they undertake to answer by asserting that Officers as such do sustain a relation to a universal Church and by distinguishing between the persons which give being to a Minister as to be their Minister and those which give being to him as to be a Minister but because neither the assertion nor the distinction are proved to have any sooting in Scripture therefore we passe them over CHAP. XIIII Wherein is shown that the Essence of the Ministerial Call doth not consist in Ordination OOur Brethren in their book called Jus Divin Mini. pag. 140. c. endeavour to prove that Ordination of Ministers is an Ordinance of Christ If Ordination be taken in a right sense by Ministers be nnderstood officer we can own the Assertion
if believers without officers may not ordain then no more may any officers for one is as much warranted as the other and so Ordination is unattainable That no officers on earth are authorized or appointed by Christ to ordain in such a case any more then believers without officers we prove because such officers must be authorized or appointed by Christ to ordain either by general Gospel rules which speak nothing of Ordination it self but onely of such acts as it consisteth of and who may perform these and those general rules will warrant believers and authorize them to ordain as much as officers for believers may use Prayer upon special occasions without officers and are as well allowed to exercise themselves thereunto as any officers Or else such officers must be warranted to ordain in such cases by the special Rules and examples which are left in the Gospel about Ordination and these do not limit Ordination to officers in case a Church hath no officers in it nor warrant them to ordain any more then believers without officers For either they were extraordinary officers to whom the Rules were given about Ordination and who acted therein and so those Churches where they ordained were not without officers for they were officers in all Churches where they came Or else they had an extraordinary call to ordain and so they will not warrant any ordinary officers without an extraordinary call to ordain any more then believers without officers There is not one precept for nor President or example of any ordinary officers acting in Ordination out of the particular Church he is over upon any ordinary call in any one Text that Ordination is spoken of as will be evident by examining the several places that speak about it In Act. 6. 2 3 5 6. Either the twelve Apostles alone who were extraordinary Officers were the persons ordaining or the Apostles and the Disciples together v. 3. whom we may appoint we i. e. as some think you and we as we doth often include the persons spoken to as well as the person speaking as Eph. 2. 5. When we i. e. you and we were dead in sins v. 10. we i. e. you and we Apostles are his workmanship c. and then it belongeth to the people to ordain however the Apostles were Officers in that Church In Act. 13. v. 1 2 3. The persons ordaining were Prophets and Teachers if it be meant of ordinary Prophets such as 1 Cor. 14. then it proveth that such as are no Officers may act with Officers in Ordination if they were extraordinary Prophets so might the Teachers be also for Paul and Barnabas who were extraordinary Officers are reckoned up as some of the Prophets or Teachers that were in the Church of Antioch v. 1. and seeing it cannot be proved that any of them were ordinary Teachers and if they were yet they were in the Church at Antioch v. 1. hence this place doth not evidence that it belongeth to ordinary Officers to ordain in a Church that hath no Officers of its own And our brethren themselves tell us that this was by the immediate appointment of the Holy Ghost the Holy Ghost said separate me c. and v. 4. and they add further this was an extraordinary thing and therefore not sufficient to ground an ordinary practice upon So that from their own words we conclude that the call was extraordinary and therefore it will not warrant such persons to ordain who have no such extraordinary call thereunto In Act. 14. 23. Our brethren say the persons that did ordain were Paul and Barnabas who were extraordinary Officers As for 1 Tim. 5. 22. The person spoken to was Timothy who was an extraordinary officer an Evangelist 2 Tim. 4. 5. As for 2 Tim. 1. 6. Paul was an Apostle As for Tit. 1. 5. he was an Evangelist also as our brethren grant because he was sent from place to place 2 Cor. 8. 6. 16 23. 2 Tim. 4. 10. and was to ordain as Paul appointed him As for 1 Tim. 4. 14. we see nothing from the word to convince us that any one in that Presbytery was an ordinary officer and though it be usually taken for granted that it was an ordinary Presbytery yet we much question it and whereas it is often urged to shew a necessity of an ordinarie Presbytery in these dayes for the mannaging of Church-affairs and some are ready to say that an ordinance of Christ is wanting in many Churches because there is but one Presbyter no Presbytery to all such plea's we say it is a mercy the Lord hath afforded a Presbytery or diverse Presbyters to some Churches but suppose a Church as Corinth Ephesus c. had fix or eight Presbyters these it will easily be granted did make a sufficient Presbytery to act in Church-affairs but if the Lord added six or eight Presbyters more to the former number it was a mercy yet no ordinance of Christ was wanting when they were but six or eight in all nor no new power was given by such an addition as made the number twelve or sixteen but onely more persons were afforded for assistance in the use of that power which before fewer had So if there be put one elder in a Church the Presbyterial power resideth in him and so no ordinance of Christ is wanting then and if the Lord addeth more Presbyters that there be a Presbytery in a Church no new power is given by such an addition for if these act in a united way as a Presbytery they are but Presbyterial acts which are put forth and so they are if a single Presbyter putteth forth the same acts and therefore here is the onely difference that we can find where there is a Presbytery more persons use that power which one alone may use And as one that laid hands on Timothy and so joyned with other Presbyters in the very same act that this Presbytery is said to perform was an extraordinary officer viz. Paul 2 Tim. 1. 6. So might all the rest in the Presbytery be as well as one It might consist onely of extraordinary officers and yet aptly be called a Presbytery for they were Presbyters If the Apostles onely ordained Deacons Act. 6. yet they might be called a Presbytery or else that will evidence that it doth not belong to a Presbytery onely to ordain and why may not that be called a Presbytery 1 Tim. 4. 14. though it consisted onely of extraordinary officers as well as that company Act. 6. And the word Presbytery being no where else found but in this place in the new Testament where it can be supposed to intend any Ecclesiastical Assembly of Christs appointment and fairly admitting of such an interpretation in this place hence our brethren are wholly at a losse for a Rule for their Presbyteries However our brethren say that those words by prophecie do signifie the Jus Divin Min. p. 167. moving cause and that which encouraged Paul with the Presbytery to
lay hands on Timothy and if so then whether the Presbyters were ordinary or not the call to lay on hands being by prophesie was extraordinary and theresore not sufficient to ground an ordinary practice upon And thus it may be seen that none of the special rules laid down in Scripture about Ordination do either limit and restrain it unto ordinary officers when a Church wanteth officers or warrant them to be the persons that ought then to ordain any more then believers who are no officers Indeed although those special rules do prove that Ordination is an ordinance of Christ still continuing therefore that some persons are to ordain yet we cannot find that they hold out at all who ought to be the persons ordaining for in these dayes there are no such extraordinary officers none that have such an extraordinary call to ordain as these had and therefore unlesse we look to general rules which will warrant believers doing it as well as officers there are none on earth that can claim a power to ordain and so Ordination will be altogether unattainable Object But they might act as ordinary officers although they were extraordinary officers all their acts did not pertake of the extraordinarinesse of their call and so their acting may warrant ordinary officers in Ordaining Ans 1. That the act of Ordination was ordinary we grant but that the persons in ordaining acted as ordinary officers onely this we deny their acting about Ordination was in part extraordinary as the immediateness of the call and the nature of the directions do evidence 2 Tim. 4. ver 5. Do the work of an Evangelist Tit. 1. 5. and ordain elders in every City as I have appointed thee In obeying such exhortations they cannot be deemed to act as ordinary officers for to do the work of an Evangelist and to ordain in every city and by the appointment of an Apostle is that which belongeth not to ordinary officers they are not Evangelists and are fixed in their particular Congregations and therefore cannot be required to do the work of such an office as they have not or to travel from place to place as Titus was which maketh it evident that there was something extraordinary in their acting in Ordination 2. If they acted as ordinary officers yet that will not warrant officers ordaining in case a Church hath no Officers as will appear by our second Argument Arg. 2. In a Church which hath no Officer or Officers in it either some believers may lawfully and warrantably ordain without Officers or else some believers and Officers of other Churches or else Officers of other Churches onely without other believers must be the persons appointed by Christ to ordain or else in such a case there is no way laid out by Christ for the attaining of Ordination The last we suppose none that plead for Ordination will assert nor any that argue against believers ordaining for if Christ hath laid out no way in such a case to attain Ordination then either such Churches as are without Officers must for ever be without them or else some persons must ordain who are not appointed by Christ to do it and then surely believers may do it as well as any other If some Officers of other Churches and some believers be appointed by Christ to ordain then it doth not belong onely to a Presbytery to ordain for believers who are no Officers according to this grant may act in it then it belongeth to believers and is not peculiar to Church Officers to ordain and then why are the people cryed out against so much for ordaining or why may not Officers be blamed as well for ordaining without the people as the people for ordaining without Officers But we suppose they will assert the other viz. That Officers of other Churches onely without believers must be the persons appointed by Christ to ordain and let them prove it When we say without believers we mean without their concurrence in a way of acting for our brethren will grant their concurrence by way of presence they will give liberty to believers to be present when they ordain but not to act in Ordination Our Brethren who say Ordination by people without Ministers is a perverting of the Ordinance c. let them prove that it belongeth to Officers of other Churches to ordain or that Christ hath appointed Officers to ordain who are without that Church to which a person is ordained an Officer or else their Ordination by a Presbytery of Officers of other Churches is as much a perverting of the Ordinance and of no more force to use their own words then baptism by a Midwife c. for what can hinder the peoples Ordination from being lawful and of validity but their wanting a Commission from Christ or a Gospel Rule to warrant their acting in Ordination And the Officers of other Churches are as much without a Commission from Christ or a Gospel rule to warrant their becoming a Presbytery and acting as a Presbytery in ordaining Officers to Churches that have no Officers as the people can be We have under the former Argument found that all the Texts which speak about Ordination they intimate either the officers that acted in it or the call to be extraordinary Neither is there any one instance that doth certainly prove any ordinary Officers acting in Ordination in all the New Testament much less is there any colour for either one precept or president to warrant a Presbytery of officers of divers Churches to be of Christs Institution or to have any allowance from him to act in Ordination We cannot but wonder that some should go about to assert that acts ought to be performed by a Presbytery without giving proof that such a Presbytery consisting of the Officers of divers Churches is of a Gospel stamp Surely it should be proved to be an Ordinance of Christ before it be asserted what it ought to do As for Act. 6. Act. 13. Act. 14. Tit. 1. 1 Tim. 5. either they acted as Apostles and Evangelists whose Commission reached to all Churches or as Officers in those Churches where they ordained men and their general Commission made them Officers in and to all Churches where they became and therefore whatever Churches they acted in they acted not barely as Officers as Ministers but as their Officers as their Ministers for Paul saith that he had the care of all the Churches 2 Cor. 11. 28. and therefore these examples will not warrant Officers of divers Churches to ordain Officers unto Churches that have no officers Because the Apostles and Evangelists ordained in Churches they were officers to Ergo ordinary officers may ordain in Churches which they are no officers to surely the inconsequence will be evident As for 1 Tim. 4. 14. It is probable it was a Presbytery of extraordinary officers however that it was a Presbytery which consisted of ordinary officers of divers congregations there is not a syllable in the Text that way 1.
The Scriptures hold forth neither precept nor president for the necessary subordination of any Church of Christ to any society of men without it self for any acts of Church-government as this is by our brethren supposed to be it is ordinary for Churches to be without any officers either by the death or removal c. of those that were seated in them and if they cannot attain officers without some officers of other Churches put forth acts of Government and jurisdiction to make officers for them that will imply a necessary subordination of Churches to other societies without them which is no where warranted by the Word 2. There is no Gospel Rule to warrant any ordinary officers in putting forth any acts of Government or any Presbyterial acts properly so called towards any persons without those particular congregations where they are fixed as officers let our brethren produce any such Gospel rule to justifie their acting both for matter and manner as Presbyters as officers towards any beyond their particular Churches over which they are made overseers They are officers whereever they act but they do not act as Presbyters to any out of their particular congregation If 40. or 100. Mayors Bayliffs or Constables meet together they may be called Mayors Bayliffs or Constables but cannot act unitedly in any acts of such offices though they be officers and have a lawful authority to act singly every one within his own precincts yet they have no power to act together as such officers all the Mayors have not power to act together as Mayors to any one Corporation all those Constables have not power to act together as Constables so Ministers have a power from Christ to act as officers as Presbyters in their own congregations but if a hundred of them meet they have not power to act together as Presbyters as Officers to any one congregation It is not not enough that they are all Officers of Christ to warrant their acting togethers as Officers but they must be commissionated by Christ to act in combination and together as a Presbytery or else they cannot justifie their actings There is no Scripture warrant for any other Presbytery but that onely which is within a particular congregation and there is no rule to justifie a Presbytery of a particular congregation in putting forth any acts as a Presbytery towards any but the members of that particular congregation where they are fixed and therefore some believers may as lawfully ordain as any Presbyters in the world for their power as Presbyters extendeth no further then their particular Congregations and if they do not act as Elders in ordaining then why may not believers ordain without Officers Divers of Mr. Collings Arguments against hearing of men not ordained we may use here and they will conclude much more strongly against calling in Officers of several Churches and their acting in combination or together as a Presbytery in ordaining Officers for a Church which is without Officers Such a company of Officers have no promise made to them in acting as a Presbytery nor the people in calling them in for that end and therefore they cannot pray in faith for a blessing upon them therein according to his third Argument Ordaining Officers is instituted worship and Officers of divers Churches are are not warranted either by Scripture precept or president to become a Presbytery and as a Presbytery to ordain and therefore by his fourth Argument it is sinful It is to run out of Gods blessing for there is no promise made by God to it and it is a running upon temptation because a Presbytery of Officers of divers Churches is no ordinary means of Gods appointment and therefore to practice that way is sinful and unlawful by his sixth Argument It is to partake of other mens sins for such a Presbytery is encouraged in ordaining and so in sinning they having no warrant as a Presbytery to ordain by mens coming to be ordained and therefore it is sinful by his seventh Argument And thus it may be seen what inconveniencies the asserting Ordination to be an act of a Presbytery as such draweth along with it But if Ordination be no act of Government no act peculiar to a Presbytery as such which as we conceive it is not then a Presbytery may ordain where a Church hath one and either some believers without Officers may ordain or the Officers of other Churches may be called in to ordain not as a Presbytery but as persons meet and able to do such acts as Ordination consisteth of in case a Church hath no Officers Arg. 3. If some believers who are no Officers may publickly preach then in a Church that hath no officers they may lawfully or warranably ordain without officers For there is no Scripture-light to evidence that ordination is so great a work as preaching or that it is more limited or restrained to officers then preaching is But some believers i. e. such as are gifted who are no officers may publickly preach as we have largely proved Ergo some believers in a Church that hath no officers may lawfully and warrantably ordain without officers Arg. 4. If some believers may with Christs allowance act in other special publick Church-works then also in a Church that hath no officers they may ordain unless some special reason can be given against their ordaining more then against their doing those works for the Scripture doth not limit and particularize all the services they may act in But some believers may with Christs allowance act in other special publick Church-works and there can be no special reason given against their ordaining more then against their doing those other works Ergo in a Church that hath no officers they may ordain The Minor we prove from Act. 15. 2. They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question A Church then hath power to chuse call and depute not onely officers but others of their members to act in special publick services as occasion is offered and necessity requireth and this deputation was to act in a publick Assembly as the chapter sheweth and will our brethren say that those may act in a Synod who may not act in ordination Nay the brethren acted in that Synod v. 22. Then it pleased the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch c. by which it is evident that a Church of Christ hath power by an occasional choice to authorize some believers to act in special publick businesses appertaining to the Church yea the brethren acted in making the very decree it self v. 23. The Apostles and Elders and Brethren send greeting c. The decree runneth in the Brethrens name as well as in the Officers name as the Title sheweth and therefore either our Brethren must say that some believers may ordain or else that men may act in making decrees in
a Synod who may not ordain then they will make a Synod inferiour to a classical Presbytery Neither is it material that Officers acted in this Synod as well as Brethren for Apostles acted in it also and we may assert that the Brethren of Churches may act in a Synodical way without Elders when they want Elders as well as our brethren may say that Elders in these dayes may act in a Synodical way without Apostles Our Argument therefore may run thus Those that may act as our brethren phrase it in making decrees in a Synod they may ordain But some believers who are no Officers may act in making decrees in a Synod Ergo some believers who are no Officers may ordain That a Church may design fit persons to perform some special services we might evidence also from 2 Cor. 8. v. 18 19. Who was also chosen of the Churches v. 23. They are the Messengers of the Churches c. Let any shew any special reason why the Churches may not chuse and depute fit persons to ordain as well as to perform other special and publick services when occasion is offered Arg. 5. Those that give the essence of the call to office may also give the adjunct But some believers without Officers do give the essence of the call to Office Ergo some believers may give the Adjunct The Major our brethren grant these are their own words If Election give the essence to a Minister and Ordination onely Jus Divin Min. p. 188. an Adjunct we see no reason why they that give the essence should not also give the Adjunct It is in the Lords power to limit an Adjunct more then that which is essential but let any prove that in this case any such limitation is given if not then they that may do the greater act may do the lesser when it is about the same matter and for the same general end otherwise the disability to do the lesser might render the greater act in a great measure frustraneous as to its end The Minor we have proved before in showing that Election is that which giveth the essence to the outward call to office and that Election belongeth to a Church and if Election giveth the essence then Ordination must needs be but an Adjunct to that call Obj. As to what is objected that if this Argument be valid it would follow that people might ordain their own Ministers not onely when they want Elders but when they have Elders Ans 1. This doth not deny the Argument but strengthen it if our brethren will grant that it is more then we ask of them if the Argument will infer more then we produce it for that doth not hinder the validity of it unless it can be proved that it crosseth some Gospel Rule therein 2. We deny that such a consequence is necessary for such a duty is to be performed by the meetest and ablest persons in a Church because that tendeth most to edification and it is supposed that where a Church hath Officers they are meetest and ablest to go before the Church in prayer and therefore they cannot be excused though we know not but if that they want help they may be assisted by the ablest members Also where a Church hath officers they are chosen purposely to take the charge of the weighty concernments of the Church and to be chiefly active therein for the good of the Church and therefore by their place they are obliged to go before it in all its affairs which are not by some special word of institution limited unto others And even in family-relation a woman being without a husband or in his absence may go before the houshold in prayer and other family duties which having a husband it belongeth to his place to perform when she hath his presence Arg. 6. If Ordination consisteth in or be made up of such acts onely as believers may undoubtedly perform and these acts be not limited in their use upon this occasion to officers onely then in a Church which hath no Officers some believers may lawfully or warrantably ordain without Officers But Ordination consisteth in or is made up of such acts onely as believers may undoubtedly perform and these acts are not limited in their use upon this occasion to officers onely Ergo In a Church which hath no Officers some believers may lawfully or warrantably ordain without Officers The Major is undeniable if believers may perform all the acts that are used about Ordination upon other occasions none can with any shadow of reason confine those acts here onely to Officers unless they be limited to them on this occasion as they are not upon other occasions The first part of the Minor we shall prove by considering all the requisites unto Ordination There are but three things on the part of the person ordaining that can be proved to have been belonging to it 1. Fasting 2. Prayer 3. Imposition of hands And we suppose the second viz. Prayer is that which it doth consist in and is made up of so far as any man doth act in it yet we shall speak to all 1. That some believers may fast upon solemn occasions cannot be denyed Mat. 6. v. 16 17 18. 1 Cor. 7. 5. Nay that they may fast upon this very occasion of Ordaining officers will we suppose readily be granted and may probably be gathered from Act. 14. 23. Fasting then belongeth to believers and not to officers onely 2. That prayer is a duty which believers may yea ought dayly to perform is undenyable also Mat. 6. ver 6. 9. Jam. 5. 13. 1 Thes 5. 17. And that they may and ought to pray for officers is evident also 1 Thes 5. ver 25. Brethren pray for us The Apostles called upon the believing Thess alonians to pray for them pray for us 2 Thes 3 ver 1. Finally brethren pray for us c. This Epistle is directed to the Church Ch. 1. 1. and here the brethren are called upon to pray for officers yea for extraordinary officers pray for us and what should be the end of their Praying or what should they pray for that the word of the Lord may have free course and be glorified Surely this is the main the chief thing prayed for in the Ordination of Preaching officers that the Lord would make them very prosperous in the work they are called to that the word dispensed by them may have free passage Let any prove any greater end of prayer in Ordination then this is And if believers may pray for the same end that men do in ordaining officers what substantial difference is there between this and acting in Ordination indeed this is a dayly work and that a solemn set day for the same work that ushereth them into the work of their office this is constantly to be performed whilest they are in their work but why believers may not act in prayer for their officers upon a solomn set day as well as they may every day
pray for them for the very same ends that such a set day is intended for we find not And by this we see cause to think that the Apostles had no such low esteem or account of the prayers of the people as some have Heb. 13. ver 18. Pray for us hence one well observeth that the greatest Apostle hath need of the prayers of the meanest Christian and may be helped thereby Act. 12. ver 5. Peter therefore was kept in prison but prayer was made without ceasing of the Church unto God for him ver 12. many were gathered together praying Not the officers onely but the Church prayed and not distributively but collectively many prayed together here is publike prayer by the Church for an officer under persecution and why may not believers as well pray together for an officer at his Admission into his work By this it appeareth that the people may perform the substantial act of Ordination viz. Prayer and that for the very same end that it serveth to in Ordination 3. That imposition of hands if still continuing may be used by believers we might wave this because it is so questionable whether by the will of Christ it be still to continue or not but if it be of use about Ordination then believers may lay on hands also This appeareth 1. Because imposition of hands at the utmost can be but an Adjunct to Ordination our brethren in their Arguments for it yet do not assert it to be any more then an Adjunct neither is there any Scripture evidence that it was any more in the Primitive times And therefore the people may lay on hands for our brethren tell us that they see no reason why they that give the Essence should not also give the Adjunct The people as we have proved may give the Essence of Ordination viz. Prayer Ergo They may give the Adjunct viz. Imposition of hands 2. Because the people did with Gods allowance lay on hands in old Testament dayes Num 8. ver 10. And thou shalt bring the Levites before the Lord and the children of Israel shall put their hands upon the Levites This Argument will be of the more weight because as our brethren assert imposition of hands is not a proper Gospel duty never used but in the new Testament but is a Rite and ceremony borrowed from the old Testament c. from hence we infer that we have more reason in this then in other matters to look to the old Testament for a warrant about the use of it especially in a case where the new Testament doth not clearly direct us as must needs be the case when a Church wanteth officers because it was borrowed from the old Testament neither can a National Church or other old Testament orders be inferred from our using this Argument because it cannot be proved that National Churches c. are by Christ made Gospel institutions as imposition of hands is if it be continuing Saith Master Mâ—â—ther An example in the old Testament of a Mr. Mather of the power of Synods p. 95. practice not abolished in the new as Ceremonial typical or of some peculiar reason specially concerning those time and 〈◊〉 but of moral equity and reason such an example we think a sufficient warrant unto us for the like practice upon the like occasion in these dayes c. And they that were appointed to say hands on the Levites were the children of Israel as the Text expressely saith And as Master Mather also observeth this term is used in the ninth verse immediately preceding and in the eleventh verse immediately following and fifteen or sixteen several times in this Chapter Num 8. and yet of all these not so much as one where it can be understood of the elders and officers as such but is used to signifie all the Congregation as he rightly thinketh The people might lay hands on officers in old Testament dayes from whence the Rite is borrowed Ergo The people may lay hands on officers in new Testament dayes if the Rite be still of use in case a Church hath no officers in it Our Brethren object several things against this which we shall briefly answer Objeb 1. Here Aaron and his sons were present and if it proves any thing it proves that the people may Ordain where there are elders Answ If it will prove that the people may impose hands when elders are present then much more when they are wanting This is not against our assertion but more for it and much against our brethrens principles Object 2. The children of Israel were commanded by God immediately to lay on hands upon the Levites But in the new Testament we meet with no such command laid upon the people We read that Timothy and Titus and the Presbytery are to lay on bands but not a word of command for the people Answ 1. The command was immediate to Moses but not immediate to the children of Israel Num. 8. ver 5 6. And the Lord spake unto Moses saying take the Levites c. vers 10. And thou shalt bring the Levites before the Lord and the children of Israel shall put their hands upon the Levites The command was mediate to the children of Israel i. e. by Moses Thus whosoever the persons be whether officers or the people that in new Testament dayes are to ordain and lay on hands they are commanded by God to do it as immediately as the children of Israel were here to lay on hands upon the Levites for the Lord gave forth those commands immediately to the Apostles as he did this to Moses and therefore this objection will as much deny that officers may ordain or impose hands on officers as that the people may do it 2. If the children of Israel had been commanded by God immediately to lay on hands upon the Levites yet seeing this was the first institution of the Levites office it would not deny it to be a pattern For the institution of a new office must be given forth by the Lord immedediately to some persons or other 3. If imposition of hands was used in old Testament days by the people and in new Testament dayes there can be shewn no repeal of that Rule by which they did it then they may still use it Let any shew a repeal in the new Testament if they can We read that Timothy and Titus and the Presbytery laid on hands but at the utmost that can onely prove an enlargement of the power or that more persons may do it it doth not prove that the persons who formerly did it now may not do it It can onely shew that some officers may lay on hands it doth not shew that the people who formerly might now may not lay on hands Object 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 rest c. Answ
of these was continued through all ages by their creating others in the place of those that died by this ceremony of imposition of hands c. To all which we answer 1. That these things except that of Moses are not recorded in Scripture as themselves confess and therefore are no cogent Arguments to evince the necessity of such a succession 2. The use and end of Imposition of hands by Moses on Joshua was the conferring of gifts Deut. 34. 9. And Joshua the Sâ—n of Nun was full of the Spirit of wisdom for Moses had laid his hands upon him c. 3. We may far better argue for the peoples imposing hands on Officers from their laying hands on the Levites then they can for Officers doing it from Jewish Writers 4. If such a line of succession be necessary how can any in these dayes prove their own standing to be legitimate for we are perswaded they cannot evidence that this line of succession hath holden all along from the Apostles dayes until themselves were ordained and if it were ever broken they are as ill as ordained by the people for then some unordained persons did ordain those that derived Ordination to them But they wave this way of arguing and would fetch four Arguments from Scripture against the peoples ordaining without officers Obj. 1. From the constant practice of the Church of Christ as it is set down in Jus Divin Min. p. 185. the Apostolical Writings We challenge any man to shew any one Text in all the New Testament for the justification of popular Ordination We read of Ordination by Apostles Act. 6. Act. 14. and by Prophets and Teachers Act. 13. and by Evangelists Tit. 1. 1 Tim. 5. 22. and by a Presbytery 1 Tim. 4. 14. but for Ordination by the people we meet not at all with it may we not say to such Churches that usurp upon this work as it is said Mat. 21. 23. By what authority do you these things and who gave you this authority Answ 1. There is not one example amongst all these alleadged which proveth that ordinary Officers ordained ordinary Officers If Apostles ordained Act. 6. Act. 14. and Evangelists Tit. 1. 1 Tim 5. 22 these were extraordinary Officers and so were some of those Teachers Act. 13. 1. as Barnabas and Saul and so might all the rest be however the persons ordained and the call to ordain was extraordinary v 2 the Presbytery is not proved to consist of ordinary Officers 1 Tim. 4. 14. and however it was an Evangelist that hands were imposed upon and the call to it extraordinary as we have shewed so that our breathren cannot find an example of ordinary Officers ordaining ordinary Oâ—ficers amongst any of these instances and therefore they are at as great a loss for an example of their practice as the people are for an example of theirs in ordaining 2. None of these examples do speak of Ordination in a Church that is without Officers we may grant that where a Church hath Officers they may ordain but the question is whether the people may not ordain without Officers in a Church that hath no Officers in it Not one of the Texts alleadged do give us an example of Ordination in a Church that had no Officers no Presbytery in it The Apostles were Officers in all Churches where they acted in Ordination and so Evangelists and so the persons ordained by them received Ordination from such as were Officers in the same Churches where they were ordained and it cannot be proved that the Presbytery 1 Tim. 4. 14. consisted of ordinary Officers of divers Churches We may turn our brethrens own words upon themselves We challange any man to shew any one Text in all the New Testament for the justification of Ordination by a Presbytery consisting of ordinary Officers of any other Churches besides that where the person ordained is an Officer And may we not say to such a Presbytery that usurpeth upon this work as it is said Mat. 21. 23. By what authority do you these things and who gave you this authority so that still our brethren are at as great a loss to warrant their practice out of the Word as the people can be 3. We have given divers Scriptural Arguments to prove that in such a case the people may ordain without Officers and so we have answered the challenge 4. None of these Texts do limit Ordination to Officers onely and therefore they speak not against the peoples ordaining without Officers If ten or twenty examples could be given of Apostles and Evangelists yea and ordinary Officers ordaining yet these could but conclude Affirmatively that officers may ordain they would not conclude Negatively that none but Officers must ordain as there are many examples in the New Testament which shew that professing believers and repenters were baptized Mat. 3. 6. Acts 2. 41. Acts 8. 12 37 38. Act. 18. 3. but they are far from concluding that none else may for then no Infants might be baptized So here because Apostles Evangelists Prophets Teachers and a Presbytery did ordain to say Ergo none else may ordain or therefore believers may not ordain without Officers the consequence is seeble If Apostolical practice be of the nature of a Gospel injunction to us in ordinary actings yet it must be affirmatively onely that some persons may in such cases act in the same duties but it doth not hold negatively that no other person may in other cases act therein We may argue as strongly from the Texts against ordinary officers ordaining in a Church that hath no officers in it as they can against believers ordaining without officers it they will conclude negatively from them as thus we read of Ordination by Apostles by Prophets and Teachers by Evangelists by a Presbytery upon an extraordinary call and in the Churches where they were officers but for Ordination by ordinary officers we do not certainly read of that and for Ordination by ordinary officers upon an ordinary call or in Churches that had no officâ—rs in them we meet not at all with it and therefore as well may we conclude hence that ordinary officers may not ordain in such cases as they may that believers may not without officers for there is as little spoken of the one as of the other in those Texts and therefore they can gain nothing by this Argument Obj. 2. Ordination by the people is not only not written in Scripture but it is against the Scripture For to what end and purpose should Jesus Christ appoint officers extraordinary and ordinary for the doing of that work which the people themselves may do to what purpose did Paul and Barnabas go from place to place to ordain elders why was Titus left in Crete to appoint elders in every city might not the people say what need Paul leave Titus to do that which we can do our selves Frustra fit per plura c. Answ 1. In this time of the first plantation of Gospel
Churches extraordinary helpes were necessary for the giving a knowledge of that Gospel order which Christ would have observed in his Churches and as Physical rules may be known in the Theoretical part and yet it is needful to have direction in and about the practical part so when the Apostles had converted people to the faith it was needful that they or Evangelists c. should give them a knowledge of Church order what Officers they should have and also direct them how to put in practice such Gospel Rules as are left about the attaining of Gospel Officers and although Paul and Barnabas and Titus had not acted at all in the Ordination yet their going from place to place had not been unnecessary because their guidance and direction was advantageous in coming up to Gospel order 2. We might as well say to what end and purpose should the people ordain in those dayes when there were Apostles and Evangelists who might by their office go from place to place and ordain many works that men lawfully may do yet if others be put in trust to do such things they say to what purpose should we act in them when they need no help we will not take the works out of their hands yet this hindreth not acting in them when help is wanting which is the case when a Church is without Officers 3. It is not proved that the principal or chief end of Christs appointing Officers either extraordinary or ordinary or of Paul and Barnabas in going from place to place or of Titus in staying at Crete was to ordain Elders that was but a little parcel of their work whereas our brethren speak of it as if it were the chief intendment of their journeyings too and fro And unless it were their main business which cannot be proved what colour of reason is there in it against the peoples ordaining because Paul and Barnabas went about confirming the souls of Saints c. Act. 14. 22 23. and ordained Elders in some Churches in their journeyings and because Titus was left at Crete to set in order things wanting Tit. 1. 5. and where they were without officers did ordain elders therefore it was to no end and purpose that they went from place to place or that Titus stayed at Crete if the people themselves might ordain Who will not discern the weakness of such an Argument it may easily be answered that if they had not ordained one elder or if the people had ordained all in their presence yet there were other necessary ends and purposes that they were sent from place to place about viz. to Preach the Gospel and confirm the Saints c. 4. Christ hath appointed officers to do some works which others may do who are no officers yet it was not in vain or to no end and purpose that officers were appointed to do them officers are appointed to visit sick the Jam. 5. 14. Is any sick among you let him call for the elders of the Church c. and yet will any say to what end and purpose are elders appointed to visit the sick if others may be called for and may visit them will our brethren say here frustra fit per plura c. There might be some officers its like in some of those Churches where they ordained elders and Paul and Barnabas Preached where they went but will any say to what purpose did they Preach if the officers that were before in those Churches did Preach frustra fit per plura c. This Argument would be as strong against Apostles and Evangelists Preaching where officers were who might Preach as against the peoples ordaining without officers The Apostles and other officers might be appointed to do it and yet the people might have liberty to ordain in a Church without officers and we can find no Scripure that this will be against Object 3. All that is written in the Jus Divin Min pag. 186. Epistles concerning the Ordainers and the qualification of the ordained c. is all written in the Epistles unto Timothy and Titus who were Church-officers In the other Epistles which were written unto the Churches there is no mention made of these things which doth abundantly prove unto us that the work of Ordination is a work belonging to Ministers and not to the people Ans 1. It is usual to direct charges unto officers when yet the duties required are to be performed by the people at least when their concurrence with the offices is called for in coming up to the duties so Rev. 2. the Epistles are dedicated to the Angels of those Churches and yet our brethren grant that they are to be understood as meant of the whole Churches as appears Revel 1. 11. Revel 2 ver 7. 11 17. So although those charges be directed to Timothy and Titus yet as Master Hooker observeth It never was intended they should act them alone c. Either these things were to be acted by Timothy and Titus with company and then why not by the people as well as by officers there is as little mention made of the concurrence of officers as of the people and if we fetch the Rule for it from other Scriptures then the qualifications of officers being laid down in those Epistles as they were before the people to regulate their Election Acts 6. ver 3. hence we may safely conclude that the people are intended and are to be acters in following these charges as well as officers If Timothy and Titus were to act them alone then they are written to them as Evangelists or else it must be granted that it belongeth not to a Presbytery only to ordain one Presbyter may do it and if to them as Evangelists then they are no Presidents unto us 2. All may aptly be written to Timothy and Titus although they acted not at all in the Ordinations because they were to give directions unto others how to act in them They might be directed to them because they were to see the things done although many of them were to be done not by themselves but by others hands as Titus 1. 5. Surely Titus himself was not alone nor with officers to set in order all things that were wanting If Deacons were wanting was Titus and other officers onely to act herein surely the people were to chuse them according to Acts 6. ver 3 5. and therefore the things written about were not to be acted onely by Church-officers but some of them by the people with the guidance and direction of these officers which they had So 1 Tim. 2. ver 1 2. I exhort that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority c. will any say that onely Church officers are to pray for Magistrates and those in Authority surely such Subjects as are no Church-officers may pray for their Governours as well as for other men and yet this charge is given
to Timothy as well as that about Ordination 1 Tim. 2 ver 9. 11. In like manner also that women adorn themselves in modest apparel let the women learn in silence with all subjection This charge is given to Timothy also as well as that about Ordination and yet the things given in charge were to be acted by women not by Church officers but Timothy was to give forth directions unto women to put them in practice By all which it is evident that the writing to Timothy and Titus who were Church-officers about Ordination doth not prove that the work of Ordination belongeth to Ministers and not to the people for in the very same Epistles the Apostle writeth to Timothy and Titus about other matters which undoubtedly were to be acted by the people and cannot be restrained to Church-officers It is also considerable that it is said Tit. 3. v. 15. Grace be with you all and therefore more then Titus or Church-Officers even all the Saints in those places where Titus was are written to And Tit. 2. v. 15. These things speak and exhort 1 Tim. 4. v. 6. If thou put the brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ. Whence we conclude that the design of the Apostle in directing these Epistles to Timothy Titus who were Church-Officers rather then to Churches was not to restrain the acting of those matters contained in the Epistles unto Church-Officers but to excite Timothy and Titus to an exhorting and putting such in remembrance to whom it belonged to do them and what is written about Ordination may be acted by the people as well as other matters in the Epistles and the writing of them to Timothy and Titus will not forbid the one more then the other If no other special reason can be produced out of the Epistles themselves we must have recourse unto other Scriptures to find out to whom it belongeth to ordain and what is the use of these qualifications which are required to be in Officers and we find that they are to regulate the peoples Election as well as Ordination Act. 6. 3 5. Some things are written to them as Evangelists others to them either as Christians or as Officers to give directions about the acting of them are to be acted by Christians who are no Officers let it be proved that the rules about Ordination are to be put in practice by Officers onely They might hold forth that some Officers might ordain and yet be far from holding forth that the people may not Ordain Object 4. From the nature of Ordition It is a potestative and authoritative Jus Divin Min. p. 186. Mission It is an eminent act of jurisdiction not onely confirming a Minister in that office which he had before by Election but conveying the very office-power of preaching and administering the Sacraments It is that which gives the essentials of the Ministerial call and therefore by the rule of the Gospel it belongs to Officers and not to private persons The Scripture doth accurately distinguish between Church-rulers and private believers Heb. 13. 17 24. 1 Thess 5. 12. Private persons can with no more lawfulness convey power to another to administer the Sacraments then they can themselves lawfully administer the Sacraments Church-power is first seated in Christ the head and from him committed to the Apostles and from them to Church-officers And they alone who have received it from the Apostles can derive and transmit it to the other Ministers c. Ans 1. We deny that Ordination is a potestative and authoritative mission We have shewn that there is a vast difference betwen mission and Ordination 2. We deny that Ordination is any act of jurisdiction at all much less is it an eminent act of jurisdiction They would prove that the people may not ordain because ordination say they is an act of jurisdiction and that it is such an act they have not proved and therefore the Argument falleth of it self What they have added is far from proving it as appeareth by what followeth 3. We deny that Ordination conveyeth the Office-power of preaching and administring the Sacraments or that it giveth the essentials of the Ministerial call the grounds of this denyal we gave before 4. If Ordination did convey office-power or gave the essentials of the Ministerial call yet that doth not prove into be an act of jurisdiction It is an ordinary thing for the Free-men of a Corporation to convey office power or to give the essentials of a call to office to their Bayliffs and other Officers and yet the Free-men are no Officers nor cannot be said to put forth an act of jurisdiction herein And as it is without Scripture-proof that if private persons may convey power to others to administer the Sacraments then they may administer the Sacraments themselves so it is against the very rules observed in civil societies where it is ordinary for such to have a lawful power to give the essentials unto the call to office who have no power to execute the places of those Officers which they make but ought to be ruled by that power so communicated In civil Corporations the Officers are as clearly distinguished from the people governed as in Church-affairs they can be and yet the persons governed convey the power to the Governors and this without any act of jurisdiction by voluntary subjection and so in Church-matters the people convey office-power not by an act of jurisdiction but by voluntary subjection or promising reverence submission and obedience in the Lord to such persons in things wherein they act according to the Laws of their places and the perscriptions given unto Officers by Jesus Christ All Church-power is first seated in Christ the head and some was from him committed to the Apostles and some power also is committed to other Church-officers but that the derivation of it is by Ordination or by any act of jurisdiction is not proved and therefore the Argument is of no force against the peoples acting in Ordination Our brethren tell us of some that renounce and disclaim all Ordination from Ministers as unwarrantable and Antichristian and take it up from the people as the onely way of the Gospel Who these are of whom they speak we know not If some have renounced Ordination by Bishops usurping power above ordinary Elders and others have asserted that the people may ordain in case a Church hath no Officers in it yet they do not hereby either renounce Ordination it self or all Ordination by Ministers one of which they must intend by the Ordinance of Christ which they say is renounced and hence they are far from running upon the evils which our brethren mention or plunging themselves into such an inextricable difficulty as to renounce all the Minister and Churches in the Christian world and turn Seekers and therefore these objections concern not us And now from all the premises we shall conclude until we receive further light that the Scriptures do witness the essence of a call to office to consist in Election and that in some cases the people may ordain their own Officers and that such as are furnished with preaching gifts and graces may exercise them publickly without Ordination FINIS