temporary but morall and so perpetuall All the Disciples of Christ now need the same means as the Christians during the Age of the Apostles that we also might be baptized into Christ to be baptized into his death buried with Christ by Baptism that like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life Neither doth the Baptism of the Spirit disanull the Baptism of water but rather confirm it For by one Spirit are we all baptized into one body whether we be Jews or Gentiles bond or free 3. If we consider the nature use or efficacy of Baptism it is called by the holy Ghost a saving Ordinance and is unto believers and their seed in the New Testament as the Ark was to Noah and his â—amily in the Old world who being in the Ark was saved from perishing in the waters when the rest were drowned so Baptism that doth now save us not only or mainly the outward part of it the putting away the filth of the flesh which yet is an Ordinance to further our salvation but when the Spirit of Regeneration effectually concurs so that we finde that there is a renewing of the holy Ghost and thereby the answer of a good Conscience towards God Thirdly For the Sacrament of the Lords Supper it is evident 1. That it is an Ordinance of God appointed by Jesus Christ for he alone who gives grace hath power to appoint the means whereby he will convey grace as no man can create new Articles of Faith to be bâ—â—eeved so no man can appoint new Sacraments to be received Only Jesus Christ the Prince and Mediatour of the New Covenant the High Priest of our profession who hath all power in Heaven and Earth and who alone is able to fill all his own Ordinances which in externall appearance seem but mean with inward efficacy and sprituall fullnesse He hath first instituted this Sacrament and also administred it even the same night in which he was betrayed 2. This Ordinance was not only appointed to and for the Apostles to whom it was first administred but unto all believers both Jews and Gentiles by whom it is to be received not only once as Baptism for we reade no Institution to baptize the same person more then once But our Lord hath prescribed the frequ ent reiterated use of this Sacrament that we should often â—at this Bread and drink this Cup and accordingly the Apostles and the primitive Christians did frequently celebrate thiS Ordinance 3. It is evident that this Sacrament was appointed not only for that age but for all succeeding generations therefore Believers are commanded to frequent this Ordinance and in eating this Bread and drinking this Cup to shew forth the Lords Death till he come for our Lord that will have his Church to continue in all successions till the day of his appearance hath both enjoyned all Beleevers as their duty to perpetuate the use of this Sacrament in their severall generations and hath also foretold for their comfort that this Ordinance shall continue till the day of his last coming So then these Ordinances being appointed by God to continue to the end hereby it appears that the Lord hath designed the Office of the Ministry to hold up and hold forth his Ordinances to the end of the world If the Promises which Christ hath made to uphold the Ministry be perpetuall then the Office is perpetually necessary But these Promises are perpetual That Christ hath made promises to uphold the Ministry hath been proved in the former Proposition out of Mat. 28.20 c. The only doubt which can remain is Whether these Promises were limited to that age wherein the Apostles lived or whether they do reach all succeeding ages to the end of the world Wherein who can better resolve us then Christ himself in the words of the promise Go teach and baptize and lo I am with you alwaies to the end of the world 1. This Promise we grant was made first and immediatly to the Apostles but the Query is Whether solely and only unto them as they were Apostles It cannot be denied but many precepts and promises given to them were of a different nature 1. Some to the Apostles as Apostles and 2. Some to Apostles as Ministers and 3. Some to Apostles as Beleevers If any demand how shall we know when Christ spake to them as Apostles when to them as Ministers and when to them as Christians We answer That the best way to discern this is to consider the nature of these precepts and promises if they be of an extraordinary nature â—â—ove what God hath commanded or promised to all beleeverâ— oâ— to all ordinary Ministry Then these commands or promises are peculiar to Apostles as Apostles as extraordinary Officers For instance When Christ had called the twelve He gave them power against unclean spirits to cast them out and to heal all manner of sicknesses and all manner of diseases And these being extraordinary promises it appears they were made to the Apostles as Apostles and not to them either as Beleevers or as Ministers If they be of a common nature wherein all Saints and Disciples of Jesus Christ are equally concerned then though they were given to the Apostles yet not only to them as Apostles but to them as Beleevers who also partake of like precious faith with them through the righteousnesse of God and our Saviour Jesus Christ When Christ commanded them to watch for ye know not what hour the Lord will come this duty was laid upon them immediatly and apart from others as appears His Disciples came to him privately saying When shall these things be Yet this duty is of such a nature as is common to all beleevers and so elsewhere Christ expounds it What I say unto you I say unto all Watch When Christ taught his Disciples to pray in them he taught the same duty to all beleevers And all these commands to deny our selves take up the Crosse and follow him are so given to the Apostles as they also oblige all beleevers So when Christ praied for the Apostles that God would sanctifie them with all truth he prayed not for them alone but for all that were given to him of the Father which should also beleeve in him through their Word So all those great and precious promises which pertain to life and godlinesse whereby all beleevers partake of the divine nature having escaped the pollutions which are in the world through lust were given not only to the Apostles but to all Beleevers The ignorance or non-observance of this distinction hath led the Papists into many absurdities as when Christ gave the Cup to the Apostles because they all were Ministers therefore they do not conceive themselves obliged by that example to give the Cup to the Laity whereas Christ gave the Cup to the Apostles not
declare what we mean by preaching of the Word and from thence premise some few distinctions which well considered of might put an end to this whole controversie By the Preaching of the Word we understand an authoritative explication and application of Scripture for exhortation edification and comfort to a Congregation met together for the solemn worship of God in the stead and place of Christ and we desire that every branch of this description may be well weighed in the balance of the Sanctuary The Subject of Preaching is the Word of God Mat. 28.19 Let him that hath my word speak my word faithfully Jer. 23.28 This is that sound doctrine and form of sound words which the Apostle enjoyns Timothy and Titus to hold fast And themselves and Christ himself taught no other things then were written in Moses and the Prophets c. This work is the explication and application of this word As Ezra read in the Book of the Law and gave the sense and caused all Israel to understand Neh. 8.8 And it is to this which Paul presseth Timothy when he exhorts him to shew himself a workman that need not be ashamed rightly dividing the word of truth 2 Tim. 2.15 The end of this work is the exhortation edification and comfort of the Church 1 Cor. 14.2 which is the profitable use of all Scripture 2 Tim. 3.16 The object of this work is a Congregation met together for the Solemn worship of God 1 Cor. 14.23 when you are come together into one place It is true that the word ought to be preach'd to Infidels Mat. 28. Mar. 16. Go into all the world but the principall object of this work is the Church Prophecy is not i. not so much for them that beleeve not but for them that beleeve 1 Cor. 14.22 Hence it is that God hath sâ—t his Officers in the Church 1 Cor. 12.28 For the Church Eph. 4.12 The manner of the doing of this work is 1 Authoritatively not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magisterially as Lords of Faith but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerially as being over the Church in the Lord 1 Thes. 5.12 Thus is Titus enjoyned Tit. 2.15 These things speak and exhort and rebuke with all authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all command Secondly In the stead and place of Christ Thus the Apostle 2 Cor. 5. We beseech you as if God did beseech you we pray you in Christs stead be reconciled to God and hence it is that Christ saith to his Disciples Luk. 10.16 He that heareth you heareth me c. From hence First We distinguish between a private brotherly teaching admonition exhortation of one another and an authoritative publique teaching The first grounded on charity is the common duty of all Christians by the royall Law of love and prescribed to all even to women by the Law of God under pain of sin and this especially in evil times This practise we are far from disallowing or discouraging we call God to witnesse it would be the joy of our hearts to see our people full of knowledge and full of goodnesse able and willing to admonish one another with prudence love zeal and a spirit of meeknesse and this we exhort and charge in the name of Christ that they neglect not It is authoritative teaching only which we deny Secondly We distinguish between the teaching of parents and Masters in their Families to which also the teaching of School-masters may be reduced and Ministeriall preaching We call upon Parents Masters School-masters not only to bring their Families and Scholars to publike Ordinances but to make their Houses the Churches of Christ To reade the Scriptures in them to catechize them to train them up in the nurture and admonition of the Lord to teach them in their youth in the trade of their way as they will answer it at that great day And unto this duty we exhort even mothers but we deny unto them Ministeriall Preaching Thirdly We distinguish between the exhortation of a General in the head of an Army and of a Judge in his charge upon the Bench and preaching the Word of God Though we deny not the lawfulness of the one or the other of the two former because we have the approved examples of Ioab 2 Sam. 10. Of Abijah 2 Chro. 13. Of Iehosaphat 2 Chro. 19.20 Ioshua Cha. 23.24 yet we say First That properly thus to do was the Ministers work for thus the Lord prescribes Deut. 20.2 And it shall be when ye are come nigh unto the battell that the Priâ—st shall approach and speak to the people and shall say unto them Hear O Israel as it follows ver 3. And thus Iehosaphaâ— practiseth 2 Chron. 19. where he joyns Priests and Levites to the Judges whom he sends abroad in all the Cities of Iudah Secondly We say that there is a vast difference between this action and the work of the Ministry for neither is the object of it a Congregation sacred but meerly civill neither is the authority Ecclesiasticall and from Christ but meerly politicall These Officers perform this work as Custodes utriusque â—abâ—lae and their work is rather reducible to a charitative admonition then a ministeriall dispensation Should it not be done by them their sin was rather against charity then justice and ceased not to discharge the duty of a Generall or a Judge though they ceased to do the duty of a Christian Generall or a Christian Judge Fourthly We distinguish between Divinity-exercises in the Schools and University and the Preaching of the Word For though these Lectures are performed either only by such as have received Ordination and arâ— Ministers of the Gospel or such aâ— are Candidates of the Ministry either Prophets or the Sons of the Prophets and so not wholly without Commission yeâ— are they not performed to a Congregation met together for the solemn worship of God They are rather reducible to the work of School-maâ—â—ers instructing their Scholars and Scholars rendring account to their Masters then ministerial preaching Fifthly We distinguish between the act of members in any sacred or civil Assembly debating counselling and admonishing one another out of the Word of God and the preaching of the Word Because this action of theirs towards one another is not authoritative but meerly brotherly is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Christian conference then preaching and no other then private Christians met together by mutual consent may perform neither is their meeting such a one as is the Object of preaching of which we speak Sixthly Before we proceed to argument we desire it may be observed that we dispute not what may be done in extraordinary cases either in regard of times or places where Ordination may not possibly be had whether in such a case private gifted men may not preach we do not dispute Davids necessity made it lawfull for him and his men to eat the shew-bread which it was not lawfull for any but only the Priests to eat but our
assistances are so farre inferiour that they may attend the special service of God without distraction Have not the Ministers now as much need as Timothy then to give attendance to reading as well as unto exhortation and doctrine to meditate upon these things and give themselves wholly to them that their profiting may appear to all that so they may save themselves and them that hear them 4. Not only wholly to minde this work in private but in publike to Preach the Word to be instant in season and out of season Rebuke exhort with all long-suffering and doctrine With meeknesse they must instruct those that oppose themselves They must labour even to weariness in the Word and Doctrine They must be willing to spend and to be spent upon the Service of the faith of the people A necessity is laid upon them to preach the Gospel the neglect whereof involves them in a Woe If they doe it willingly they have a reward and if not yet a Dispensation is committed to them 5. Not only to preach the Word but also to administer the Sacraments 6. And also to ordain others into the work of the Ministry Of which more hereafter In all these works not to feed themselves but to feed the Flock to look not only to their lives but to their doctrine to watch not only for their own souls but for the souls of others 7. They are commanded so to watch over the Flock as those that must give an account 8. They are commanded to take heed to themselves and to their doctrine not only how they live but how they teach that they may edifie both by living and teaching and though they meet with many discouragements unfruitfulnesse in some and unkinde oppositions from others yet they must continue in these things and persist in their work when they have laid their hands to this Plough they must not look back but must persevere to speak the things which become sound Doctrine to preach the Word to be instant in season and out of season to reprove rebuke and exhort with all long-suffering and doctrine The fifth Argument is drawn From the peculiar distinct duties enjoyned the people in reference to their Teachers If the Lord requires peculiar distinct duties from the people in reference to their Teachers then this Office is by Divine Institution But the Lord requires peculiar distinct duties in the People in reference to their Minister c. 1. To know and acknowledge them such as are over them in the Lord. 2. To remember their guides who have spoken unto them the Word of God We are prone to forget our duty towards them God is sensible of this sin and gives out these commands to cure this forgetfulnesse 3. Highly to esteem them and that in love and this also for their works sake Though the Saints are not to esteem or think of them above what is meet yet this esteem must not be vulgar as that which is only common to ordinary men and believers When the â—nthankful world despise the Ministers the Saints are obliged to account them worthy of double honour and to esteem them highly very highly and abundantly This high degree of esteem must be in love for if we love the Embassage and the Lord who sends the glad tidings of Salvation How beautifull then are the feet of his Embassadours This esteem of them in love must be for tâ—eir works sake Now if this work was not of God he would never give so many injunctions to honour these work-men But this work of the Ministry in reconciling sinners to God is so stupendious that the Angels with admiration desire to look into these things And in the dispensation of this mystery which from the beginning of the world hath been hid in God is made known by the Church not only to men buâ— to Cherubins and Seraphims Principalities and powers in Heavenly places the manifold wisedom of God 4. To obey them that have the rule over you and submit your selves unto them 5. To encourage them that they may do their work with joy and not with grief for that is unprofitable to the Flock as uncomfortable to the Pastour 6 To maintain them He that is taught in the Word must communicate to him that teacheth in all good things Why doth the holy Ghost spend almost a whole Chapter upon this Subject and after many arguments why doth the Apostle make that appeal Do ye not know that they which minister about holy things live of the things of the Temple and they that wait aâ— the Altar are partakers with the Alâ—ar And whereas some might say This practise is Mosaicall and fit for the Jewish Priesthood but not for Gospel-times He prevents this Objection and asserts as a Divine Institution that God hath thus ordained that they which preach the Gospel shoâ—ld live of the Gospel But this doctrine of the maintenance of Ministers hath been of late so largely and solâ—dly asserted by several able pens that we shall not need to sâ—y any more about it But no wonder that those which would take away and detain the maintenance should also be willing to deny the Office They that take away the Oyl would break the Lamp in sunder as a thing uselesse and unnecessary Object But some may say the Apostles did work with labour and travell night and day that they might not be chargeable Doth not Paul himself appeal to the Elders of the Church of Ephesus Yea you your selves know that these have ministred to my necessities and if the Apostles laboured and had no maintenance though they were extraordinary why should not other ordinary Ministers labour and why is their maintenance a duty necessary We answer 1. This travell with their own hands for a subsistence was a peculiar case of Pâ—ul and Barnabas and was not the practise of the other Apostleâ— for Paul saith I only and Barnabas have not we power to forbear working as the other Apostles and Brethren of the Lord and Cephas 2. When they refused to receive maintenance this refusal was upon especiall occasion As 1. Either the Churches extream necessities the daies of danger and exigencies of the Saints In such case though marriage was lawfull I suppose it is good for the present distresse I say it is good for a man to forbear marriage and so Paul did both forbear marrâ—age and also refused maintenance but none can conclude from hence the marriage of Ministers is unlawfull or their maintenance unneedfull Or 2. This refusall of maintenance was in case of scandall when false Teachers had crept into the Church of Corinth who boasted of themselves and their own doctrine and that they would Preach the Gospel freely and so cried down Paul and his Ministry therefore in this case Paul preached the Gospel freely I was chargeable saith he to no man and in
had no sooner done but the Wolves presently devoured the Sheep Even so when once not only the Persons of Ministers are disgraced and their Maintenance taken away but when the very Calling and Office of the Ministry is denied and libertie given to every man that will to preach then will the Wolves devour the Sheep of Christ then will Errors Heresies Blasphemie Atheism and Poperie come in like a mighty floud then will ruine and desolation come like an armed man upon that Nation where this is practized without remedie And thâ—refore to testifie our Love unto the Truth that the Sun of Righteousness may not go down in our daies that the Truth of the Gospel may live when we are dead and the Word of Christ may run and be glorified And to prevent the growth of Atheism which every where abounds and threatneth the overthrow and ruine of the way that God hath called holy and to reduce poor misled souls which ignorantly conceive they sinne not in traducing the Ministers of the Gospel as if they were men onely seeking their own things and not t he things of the Lord Iesus and contemning the Ministry as if it were not Gods Institution but an humane in vention introduced to uphold some carnal interest We the Members of the Provincial Assembly convened by Authority of Parliament conceive it our Duty to clear unto our respective Congregations the Ministry and Ministers such as serve the Lord in uprightness from these unkinde and ungrounded aspersions Beseeching the Lord the Father of Spirits to convince and settle the Iudgments of them that through misguidance may doubt and to give Repentance unto such as carnally oppose themselves that they may come to the acknowledgement of the Truth and so recover themselves out of the snare of Satan wherein they suffer themselves to be taken captive at his pleasure The Summe of all we shall say about the Gospel-Ministry we shall comprehend in this following Scheme The Divine Right of the Gospel-Ministry containing 1. The Justification of the Ministry wherein are handled these particulars 1. That the Office of the Ministry of the Word and Sacraments is necessary in the Church of God by Divine Institution 2. That this Office is perpetually necessary in the Church of God 3. That no man ought to take upon him the Office or do the work of the Ministry except he be lawfully called and ordained thereunto 4. The several waies of calling men to the Ministry where is spoken of 1. An immediate call and therein laid down 1. The characters of an immediate call 2. A resolution whether we are now to expect an immediate call 3. Whether the call of the first Reformers of Religion from Popery was an immediate call 2. A mediate call consisting in Election concerning which are handled two things 1. That the Election of a Minister doth not by Divine Right belong wholly and solely to the major part of every Congregation 2. That the whole Essence of the Ministerial call doth not consist in Election without Ordination Ordination concering which are made good these four Assertions 1. That Ordination of Ministers is an Ordinance of Christ. 2. That the Essence of the Ministerial call consisteth in Ordination 3. That Ordination ought to be with praier fasting and Imposition of hands 4. That Ordination ought to be by the Presbytery 2. The Justification c. B B. 2. The Justification of our Ministry which is comprised under two Propositions 1. That the Call to the Office of the Ministry which some of our present Ministers did receive during the prevalency of Episcopacy was lawful valid which is proved 1. By Arguments drawn from the principles of our Adversaries wherein by the way is proved 1. That the Chuâ—ches of England are true Churches 2. And the two great Objections against them taken from their Parochiall and Nationall constitution are sufficiently answered 2. By Arguments taken from our own Principles and the nature of the thing And here our Ministry is largely vindicated from the foul aspersion of Antichristianism which is cast upon it because conveyed unto us as is said by Popish and Antichristian Bishops 2. That the Call to the Office of the Ministry which our present Ministers do receive since the abolition of Episcopacy is lawfull and valid in which is shewed 1. That a Bishop and Presbyter are all one in Scripture 2. That the instances of Timothy and Titus and the Asian Angels do not prove the contrary And because Ordination by Presbyters without Bishops is highly accused of Novelty as having not the least shadow of Antiquity and thereby many Candidates of the Ministry are discouraged from this way of entring into the Ministry and Ordination so received is accounted null We have therefore added an Appendix wherein is briefly held forth the Judgement and Practise of Antiquity both in reference to Ordination and the whole matter of Episcopacy Ius Divinum Ministerij Evangelici OR THE DIVINE RIGHT OF THE Gospel-Ministry The First Part. CONTAINING A Justification of The Gospel-Ministry in generall The necessity of Ordination thereunto by Imposition of Hands The Unlawfulnesse of private mens assuming to themselves either the Office or Work of the Ministry without a lawful Call and Ordination LONDON Printed by Abraham Miller 1654. Ius Divinum Ministerij Evangelici OR THE DIVINE RIGHT OF THE Gospel-Ministry CHAPTER I. Containing the first Proposition PROP. I. That the Office of the Ministry of the Word and Sacraments is necessary in the Church by Divine Institution FOr the understanding of this Proposition we shall briefly shew 1. What is meant by Ministry 2. What by Office 1. What is meant by Ministry The word Ministry is a term of large comprehension Sometimes it is taken for a Civil Service in the Common-wealth Sometimes for a spirituall worship of Jesus Christ Sometimes for the Office of a Deacon But in this Proposition it is taken for an Ecclesiasticall Function appointed by Christ in his Church for the Preaching of the Word and Administration of the Sacraments This is called a Ministry in opposition to Lordly Domination and Principality For Ministers are not appointed to be Lords over Gods Heritage but to be examples to the flock The Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them But it shall not be so among you but whosoever will be great among you let him be your Minister and whosoever will be chief among you let him be your Servant The Office of the Ministry is not a Dominion but a Service and a labourious Service and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word taken from those that labour at the oar and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word taken from those that do in pulvere desudare But yet it is a most glorious and honourable Service because a Service to God his Church and the Souls of People and therefore called The Ministry of Christ The Stewardship of the Mysteries
are of his Houshold Though all other Saints may be called Stewards of the manifold grace of God according to the proportion of the gifts and talents which they have received for their Lords use and so every man must give an account of his Stewardship even for civil gifts and common graces yet neither are all men nor all Saints as such any where stiled by the holy Ghost to be Stewards of the Mysteries of God as the Ministers of Christ are And it is one peculiar Argument which the holy Ghost useth why the Bishop must be eminently blamelesse above other Saints because he is so to carry himself in Gods House as one who in a speciall way is the Steward of God 6. They are called Preachers by way of Office or Gods Heralds though others may know and speak the same things viz· These authoritatively are sent forth to proclaim the minde of the Lord. 7. They are called Embassadors for Christ God hath given to them the Ministry of Reconciliation and hath committed to them the Word of Reconciliation 8. They are Super-intendents and Overseers of the Flock and if they had no such Office then in the discharge of this work they might be charged to be Busie-bodies And so we shall call this a sin which God Almighty hath charged upon them as their duty 9. They are called Stars in Christs right hand 10. The Angels of the Churches and our Lord himself doth clearly distinguish betwixt the seven Stars in the Church and the seven golden Candlesticks which are seven Churches he evidently puts a difference betwixt the Churches and the Angels set in them and over them in the Lord. The third Argument is drawn from the Lords speciall care in requiring peculiar gifts and qualifications in Persons so distinguished and designed for this work as formerly If the Lord out of his speciall care to the good of the souls of People hath appointed peculiar gifts and qualifications above what is required in all Saints as such in all who enter into the work of the Ministry then the Office of the Ministry is by Divine Instiâ—ution For why should God require such qualifications for an Office if he first had not appointed such an Office Suppose a Parliament should lay down severall qualifications for every man that is to be made a Justice of Peace Doth not this clearly infer that there is such an Office as of a Justice of the Peace But our Lord doth require peculiar gifts and qualifications c. Not only those Moral Theological Christian gifts and graces which are required in all Saints at such as to be blamelesse vigilant sober c. But such qualifications as are peculiar Though gifts as gifts do not alone invest into an Office yet where these are so strictly and peculiarly required they argue that there is an Office God requires 1. That they be apt to teach Saints may be Saints though they be not fitted to teach others It is â— good degree of Saintship when they are swift to hear slow to speak and apt to learn and we could wish the Saints in our times could learn and practise that Lesson but those faithful men to whom the Ministry is to be committed must be apt to teach 2. That they be not only apt but able to teach others also 3. That they be such as holding fast the Word may be able by sound Doctrine to exhort and convince Gainsayers 4. That they be such as stâ—dy to shew themselves approved unto God Workmen that need not be ashamed Rightly dividing the Word of Truth And who then is a faithfull and wise Steward whom the Lord may make Ruler â—ver hiâ— Houshold tâ— give them their portion of meat in due season 5. That these gifts be tried and approved by others for no man can be a competent Judge of his own gifts The Deacons must first be proved and if the Deacons the lowest Officer of the Church must by Divine appointment be first proved before he be admitted to use the Office of a Deacon how much more is this required in the Office of the Ministry which is far higher 6. That those that are to prove and approve observe these things without carnall preferring one before another that they doe nothing by partiality that they lay hands suddenly upon no man and this the Apostle chargeth them with before God and the Lord Iesus Christ and his Elect Angels Now why are all these qualifications required Would not all these injunctions about such an Office be superfluous if such an Office were not by Divine Institution 7. The qualifications are so many the work so eminent the successe so various the Ministry of the Word being to some the savour of life unto life and to others the savour of death unto death that the Apostle in admiration of the difficulty and dignity of this employment crieth out Who is sufficiâ—nt for these things But they who are alienated in their mindes as they snuffe at the service of God and bring the torn and the lame and the sick as if any thing though never so bad were good enough for an Offering to the Lord so they account the work of the Ministry so mean and the Office so contemptible that they say in opposition to the holy Apostle For these things who is not sufficient boldly intrâ—ding themselves into this work without any gifts or qualifications sutable and approved thereunto presuming to be Teachers of the Law and of the Gospel yet not undeâ—standing what they say or whereof they do affirm The fourth Argument From peculiar duties If God require peculiar duties of Ministers which he doth not require of Beleâ—vers as Beleevers then there is such a distinct Office by Divine Institution But God doth require peculiar distinct duties of Ministers 1. They are commanded to take special care of the Church of God to take the oversight of the Flock of God yet not as Lords over Gods Heritage but being examples to the Flock 2. When they have undertaken this work they are charged not to neglect the gift that is in them which was given by the laying on the hands of the Presbytery 3. Wholly to minde this Work and the Office Meditate on these things give themselves wholly to them that their profiting may appear to all It is not reason that they should leave the Word and serve Tables but they must continually give themselves to Prayer and to the Ministry of the Word It is true that the work of the Apostles was exceeding great yet it is as true that their gifts were extraordinary and the assistance they had was above measure God testifying to the word of his grace by many signs and wonders Now if the Apostles endued with those transcendent abilities would not suffer themselves to be diverted how much more doth the work of the Ministry challenge the whole man of them whose parts and
that their Persons are better but that their Ministry is higher Therefore let us all take heed of despising the Ministry lest the Lord smite the Earth with a Curse For he that despiseth despiseth not man but God So much shall suffice for the First Proposition CHAP. II. Containing the Second Proposition PROVING That the Office of the Ministry is perpetually necessary THat it is so will appear by these ensuing Arguments If all the former Arguments which evince the necessity of this Office by divine Institution be of a moral nature then are they of perpetuall Obligation by Divine appointment For the Commands of the Morall Law given to the Jews oblige all and Precepts of the Gospel given both to Jews and Gentiles in the Apostles times do equally oblige all beleevers in these daies as they did beleevers in the daies of the Apostles to whom they were at first immediatly prescribed because those precepts are of a moral nature Whatsoever duties God râ—quired in the Churches of Galatia Philippi Câ—losse c. all these Scriptures do as really binde now aâ— they did then binde them for Whatsoever things were written aforetime were written for our Learning The same evils which were sins then are sinnes now the duties enjoyned then are duties now and shall binde all ages until the appearance of Christ This Rule is so exact and perpetuall that they and they alone which walk according to this Rule Peace shall be on them and upon the Israel of God But all the former Arguments which prove the Office of the Ministry to be necessary are of a morall nature Not given to Apostles as Apostles but to them as Stewards and Ministers of God and so appertain to all Ministers of Christ. And in every Argument there are those proofs produced out of Scripture which were not given only to Apostles but to ordinary Pastors as may appear by a particular review of all the fore-going Arguments If the Ordinances be perpetually necessary in the Church by Divine Institution till the day of Jesus Christ then the Office of the Ministry to dispense those Ordinances is perpetually necessary in the Church by Divine Institution The reason of this consequence appears thus If the Lord had only appointed Ordinances to continue and had appointed none to administer them then the Ordinanres would fail because that which is every mans work is usually and effectually no mans work and though God hath immediatly appointed these Ordinances yet now he doth not immediatly administer them but the administration of these Ordinances he hath committed unto others not to Angels for their glory is so great and our infirmities so many that we could not endure their visible ministration but this Ministry he hath committed unto men to some and not to all as hath been proved in the former Proposition and these are called the Ministers of Christ Stewards or dispensers of the Mysteries of God and are workers together with God and such have this Treasure in earthen vessels that the excellency of the power might be of God The Ministry of the Word and the dispensing of the Sacraments we finde conjoyned in the Institution of Christ to whom Christ gave Commission to preach to them he also gave Commission and Command to Baptize and he promiseth to concur with them in their administration But that any others have any such Command to enjoyn them or Commission to enable them or any such promise of Gods concurrence with them if they undertake these Administrations or that any suâ—â— practise was in the daies of the Apostles we reade not in the New Testament and because the whole nature and vertue of the Sacraments of the New Testament depends solely and wholly upon the Authority of God being the Institutour of them therefore we may neither adde to nor detract from his Institution lest the Lord adde to the Plagues written in this Book and take away our part out of the Book of Life So much for the consequence of the Major Now to the Minor which is this The Ordinances be perpetually necessary in the Church by Divine Institution which will be evident if we consider the publike Ordinances of the Word of Baptism and of the Supper of the Lord. 1. For the Word It is evident that the Word preached shall continue in all ages from Mat. 28.20 where Jesus Christ commands his Apostles and Ministers to teach all Nations and promiseth to be with them in that work to the end of the world as also from Eph. 4.11 12 13. Christ gave Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come to the unity of the Faith 2. For Baptism we desire these particulars to be considered 1. That Baptism is an Ordinance of the New Testament appointed by God himself Iohn was sent to baptize he did not go about this work till he was sent and because Baptism was first adminisâ—red by him therefore he is so frequently called Iohn the Baptist not that Baptism was his invention but that the Administration thereof was first committed unto him the Institution it self was of God God was the Authour Iohn only the Minister therefore the Baptism of Iohn is denied to be of men and affirmed to be of Heaven And when the Pharisees rejected his Baptism it is asserted they rejected the counsell of God against themselves being not baptized of him And the Lord Jesus Christ to declare the Baptism of Iohn to be of God even he that came to fullfill all righteousnesse came from Galilee to Iordan to be baptized of Iohn 2. It is evident that Baptism was appointed not only to the Jew but to the Gentile it was indeed first administred to the Jew by Iohn and by the Disciples of our Lord and after Christs Resurrection by the Apostles to those primitive Converts but when the partition Wall was broken down Baptism of Repentance was preached unto the Gentiles not only in Iudea but in Samaria also they that beleeved were baptized both men and women and so Cornelius the Roman Centurion and so the Jaylor and all his at Philippi and Corinth Paul baptized Crispus and Gaius and the Houshold of Stephanus 3. This Ordinance of Baptism instituted both for Jew and Gentile was not to continue only in the Infancy of the Church as the Photinians and Socinians affirm but is perpetuall as may appear by these Arguments 1. The promise and precept of Christ wherein the Lord commands the Word to be preached unto all and all Nations to be baptized and Christ promiseth that he will be with his Officers in the Administration of his Ordinances to the end of the world If to the end of the world there shall be Disciples and if all Disciples must be baptized then Baptism must continue to the end of the world 2. The ends for which Baptism was ordained are not
despise the balm of Gilead and reject all healing medicines It is in the number of those sins which go before us unto judgement when people put away the Ministry of the Word from them they are said by the holy Ghost before the day of Judgement come to judge themselves unworthy of eternall Life And thus we have done with the Arguments proving the perpetuity of the Ministry there remains one great Objection to be Answered CHAP. III. Wherein the grand Objection Asserting the Loss of the Ministry under Antichrist is Answered WE confesse that there was a Ministry Ordained of Christ and continued all the daies of the Apostles and some Centuries after yet the Mystery and Ministry of the Man of Sinne was then working which at length so farre prevailed that all the world wondered afâ—er the Beast and power was given him over all Kindreds and Tongues and Nations so that be causâ—d all both great and small rich and poor bond and free to receive his Mâ—rk in their Right hand or in their Foreheads In this Apostacy the Church which had been a chaste Virgin became the Mother of Harlots and Abominations and not only the Kings and the inhabitants of the earth were made drunk with the Wine of her Fornications but especially the Priests in all Nations were the abominable Pandors to promote the filthinesse of her Whoredoms they were the Merchants made rich by her Fornications Now under this Reign of Antichrist Bethel was turned into Bethavâ—n the Ministry was wholly lost being only in pretence for Christ but in reality for Antichrist And therefore we look upon all Ministers now as Members of that notorious Strumpet as Locusts from the bottomlesse Pit as Priests of Baal and Limbs of Antichrist and so account it not a sinne but a duty to contemn their persons and abhorre their Ministry We acknowledge first that the Apostacy under Antichrist was exceeding dreadfull Secondly That not only the people and the Princes but the Priests also had a great hand and were chief agents in this defection Thirdly That its the duty of Gods people to come out of Babylon that they partake not of their sins nor receive of their plagues But yet we need the Spirit of wisdom and revelation in Christ that we may know the things that differ that we may not call good evil and evil good but according to the Word of truth judge righteous judgement And therefore we intreat the Reader or this Objector conscientiously to ponder these Considerations 1. Consider as there have been many false Christs so there are and have been many mistaken Antichrists and the holy Ghost bids us not to beleeve every Spirit but to try the spirits when many shall say Loe here is Christ and loe there is Christ And it s as true of Antichrist some say Lo here is Antichrist Some Lo there yet the Lord commands us saying beleeve them not The Truths Ordinances Servants and Ministers of Christ do not therefore cease to be of Christ because some either by mistake or by design shall say they are of Antichrist The Doctrine of the Deity of Christ who is God blessed for ever will not cease to be a most precious Truth because Michael Servetus Georgius Blandatra Franciscus David Laelius Socinus and his adherents condemn it as an Antichristian Errour Was Valentinus Gentilis therefore a friend and Martyr to God the Father because he died as an enemy to God the Son Were the Valdenses who appeared against the Romish errours the limbs of Satan because some of the Romanist affirm that Satan was let loose in Berengarius and his Disciples How luxuriant and confident are the fancies of many concerning the things contained in the Revelations wherein modest Christians would chuse rather to be humbly inquisitive then Dogmatically positive Was Innocent the third the lesse nocent or was Pope Calixtus the more holy because some of their followers make them to be the Angel coming down from heaven having the Key of the bottomlâ—sse pit to binde Satan as if the binding of Satan were nothing else but to Excommunicate Emperours and to depresse the Imperial power under the Papal Shall Dominicus or Franciscus those two great Founders of the Orders of the Friars Dominican and Franciscan the great upholders of Papacy shall they be lesse suspected because some of their disciples admired them and confidently averred them to be that Angel ascending from the East having the Seal of the living God Rev. 7.2 Men have no power to make Christian Unchristian or Antichristian either persons or things according to their pleasure The Word of God is established in the heavens and his Truths do not vary after the variety of mens mistaking fancies Therefore we have great need to be sober and humble and to beg of the Lord the spirit of love and of a sound minde that we may neither justifie the wicked nor condemn the Righteous 2. Consider concerning Antichrist Though we grant it that Antichrist is not an individual person as Bellarmine and the Papists generally affirm But the state and succession of men which with one and the self same spirit oppose Christ. 2. That the seat of this great Whore is not as some intimate Constantinople nor Ierusalem as others affirm but Rome that great City that then reigned over the Kings of the earth spiritually called Sodom and Egypt And 3. that the Antichrist is not the Turk and Mahumetanism in the East But the Pope and Papism in the West yet there is no ground to condemn every thing in that Antichristian Synagogue for Antichristian for without all question the Books of the Old and New Testament were wonderfully preserved even in mystical Babylon As formerly when the Oracles of God were committed to Israel the Lord continued the holy Scripture in the Jewish Church notwithstanding their spiritual Apostacy and Babylonish Captivity The good Word of the Lord is no lesse the Word of Truth because the false Antichristian Synagogue do acknowledge it no more then the Scripture ceaseth to be the Scripture because Satan the father of lies did alledge it Gold is gold wherever you finde it Truth is truth however men either accept it or contradict it It 's a vast comprehensive Errour to reject all Tenents though never so true for errours because an erroneous Society doth confesse them For all is not false which the false Church asserteth Every errour is founded upon the mistake of some truth as every evil doth usually arise from the abuse of some good In this mixture of good and evil light and darknesse where there are many precious truths yet many abominable falshoods it 's our duty to sever between the righteous and the vile that we neither swallow down all for truth because there is a mixture of truth nor reject all for false because there is superadded a redundancy of falshood Antichrist sitteth in the Temple of God and his coming is
pure and then peaceable gentle easie to be entreated But the Spirit of Antichrist is high and hot and furious usurping an infallibility of judgement and unchurching all that differ from him and do not you unsaint all persons and unchurch all Societies dissenting from you and may not this rise from the spirit of delusion which worketh strongly in the Children of disobedience 4. It is the Opinion of many that the slaying of the Witnesses is not past but that the time thereof is very near when Popery shall once again prevail And the Reformed Churches shall be punished by taking away these Witnesses for a time because they received them not according to the dignity of their Embassage And are not you preparing your selves and others to help on this slaughter why do so many pray in bloud and offer strange fire upon Gods Altar as if nothing could give content till the Ministry be ruined and doth not this Tenent That the Ministers are the Limbs of Antichrist binde you to shed their bloud and to account it good service to God not only to unsynagogue them which you have done already but to kill them That so among you also may be found the bloud of the Prophets and of the Saints Q. 2. Do you not hereby wound all the Reformed Churches darkning the beauty and obstructing the progresse of Reformation When the Lord stirred up Luther in Germany Zuinglius at Zurich Calvin at Geneva to set upon this great work multitudes in all Nations begun to embrace the truth and to fly from the rents of Babel Antichrist was made so naked and bare in all the filthinesse of his whoredomes that the whole world was ready to forsake her Had not Satan stirred up this cursed Tenent wherewith many were levened Rotmannus Cnipperdoling Iohn Leyden and others opposed Luther as a false Prophet as bad as the Pope and of the two they said Luther was the worst Antonius Pockquius under pretence of spirituall liberty seduced many into the reality of carnall security and how furious the Antinomians and Anabaptists were in Germany we had rather lament then expresse And did not Satan by these Agents prevail to weaken the hands of those Heroick Worthies and so caused the work to cease and many to relapse How little hath been the Progresse of the Protestant Religion ever since And now of late when the Lord stirred up many in this Island to seek to serve the Lord with a pure worship the work went forward with great felicity till this conceited opinion obtained since which time the spirits of professors have been so alienated and embittered that the way of truth is every where evill spoken of Q. 3. Hath not the Lord greatly testified from Heaven against this Tenent in his spirituall Judgements upon many the great promoters of it Since they despised the Ministry deserted the Ordlnance how are they fallen from heaven some turning Scepticks and Seekers others Ranters and Quakers and what not falling and falling till at last they grow openly prophane and profligate Atheists Q. 4. Doth not this opinion greatly endanger the souls of others Are not all sinfull enough naturally hating Teachers and scorning to be reproved being enemies to light and truth Why should you strengthen the hands of sinners that whereas formerly they could not sin against light but they had many checks of conscience now they despise instruction and hate to be reformed and when they sin most fully and fouly yet they sin without reluctancy and glory in their own shame so that if these men perish in their gain-sayings yet may not their bloud be required at your hands who have not only misled them into errour but have killed them with prejudice against the remedy which should reclaim them Q. 5. Is not this opinion the sad abuse of the great liberty now enjoyed In times of former trouble How did Professors live sincerely love fervently pray and fast and mourn together But by these Tenents the Staff of Bands and Beauty is broken and dashed in pieces one upon another which may justly provoke the Lord to cut short the day of liberty that men may learn by the want of liberty how to prise and sadly bewail their wofull abuse of it Q. 6. If your principles about an universall liberty be true why are you so untrue to your own principles you can well endure men that deny the Immortality of the soul the verity of Scriptures the Deity of Christ the God-head of the holy Ghost and those that defend any thing whatsoever is contrary to sound doctrine These you can tolerate defend hug in your bosome and if any one speak against any the broachers of those errours You cry out Persecution Persecution yet at the self same time you persecute to your uttermost all Ministers who take themselves bound in conscience to defend the Ministry You do and can tolerate the most prophane and hereticall but these Ministers Consciences you cannot tolerate Are you not partiall in your selves and become Judges of evil thoughts whilst you justifie that in your selves as a duty which you condemn in others as an abominable iniquity Why are your professed principles so uneven and you so contradictory to your own principles Be not like the Jews who please not God and are contrary to all men Q. 7. Have you not cause to fear that the Lord may leave you as he did your Predecessors in Germany who held the same Tenents with you gloried as much as you in their own confidences and condemned as you do all others Railed first against the Ministry then raged aginst the Magistracy brought both Church and State into confusion put the Countrey into burning Flames wherein at length themselves were consumed to ashes Do not therefore persist in kindling these false fires Walk no longer in the light of the sparks that you have kindled lest you have this at the hand of the Lord to lie down in sorrow CHAP. IV. Containing part of the Third Proposition SHEWING That none ought to take upon him the Office of the Ministry without a Call IT is manifest by the Word of God That no man ought to take upon him the Office or work of a Minister till he be lawfully called and ordained thereunto As the Church and State are distinct Polities so have they Subjects Laws and Officers distinct alwaies in the formal conception though materially in divers things they may agree Mat. 12.21 Render unto Caesar the things that are Caesars and unto God the things that are Gods The things of God and Caesar are distinct Thus Luke 2.11 Man who made me a Iudge or divider over you a Preacher and a Judge are two distinct callings These Officers for their Institution Vocation Incouragement depend not solely nor principally upon man but are given and confirmed to theChurch by Christ the King of Saints and great Shepherd of Souls for ends and purposes most honourable and necessary in all ages of the world Mat. 28.29
Question is What may be done in an ordinary way in Churches where Ordained Ministers either are or may be had Though we will not prescribe against necessity yet we would not have necessity pretended where none is For we reade that the Indians were converted to the Christian Faith by the means of Aedesius and Frumentius two private men but we reade not that either of them took upon them the Office or work of the Ministry Frumentius was ordained Bishop of the Indians by Athanasius Theod. Eccl. hist. l. 1. c. 22. And it is observable how great a journey he undertook rather then to run or officiate without a Call The Iberians were converted as the same Authour relates by the means of a Captive Maid but they sent to Constantine for ordained Ministers by whom they might be further instructed and guided in the waies of God which probably our gifted men would never have done These things thus premised we come now to prove our Proposition That None may undertake the work of the Ministry but he that is solemnly set apart thereunto not respecting so much the number as weight of Arguments First We argue thus That work for the doing of which God hath designed speciall Officers of his own neither ought nor may be performed by any that are not designed unto that Office But God hath designed speciall Officers of his own for the preaching of the Word Therefore None ought or may preach the Word but such as are designed unto this Office The major of this Argument is confirmed by these Reasons First Because God hath severely punished such as have done the work appointed by him to speciall Officers though they had no intent to invade the Office unto which that work was by God designed This appears manifestly first in the case of Saul 1 Sam. 13.8 9. c. He lost his kingdom for offering sacrifice though but once and that in a great straight The Philistims were ready to assault him he had not made his peace with God Samuel delaied his coming the people began to scatter from him whereupon he constrained himself and offered a Sacrifice yet for this one presumptuous though as it might seem necessitated act he hears from Samuel that he had done foolishly i. wickedly and from God that his Kingdom was irrevocably rent from him Secondly In the case of Vzzah 1 Chro. 13.9 10. who put his hand to the Ark and that out of a good intention to keep it from falling when the Oxen shook it and yet the anger of the Lord was kindled against him and he smote him that he died Better it had been for Vzzah to have kept his hands farther off then to have touched the Ark without warrant and better for the people of God that he had so done for for his rashnesse God made a breach upon them and smote him and this act of his did not help but hinder the bringing of the Ark up into the place prepared for it Thirdly In the case of Vzziah 2 Chro. 16.16 17 18. c. who when he was strong had his heart lifted up to his destruction for he transgressed against the Lord his God and went into the Temple of the Lord to burn incense upon the Altar of Incense but the Priests of God withstood him and said It appertaineth not to thee Uzziah to burn Incense to the Lord but to the Priests the Sons of Aaron that are consecrated to burn Incense Go out of the Sanctuary for thou hast transgressed neither shall it be for thine honour from the Lord God and though he was a King yet the Lord smote him immediatly with the plague of Leprosie of which he was not healed till his death This famous History holds forth these great Truths 1. That it is a transgression against God in any to enter upon the work designed by God to another calling 2. That the Original of this transgression is pride of heart 3. That it is the Ministers duty to testifie and bear witnesse against such transgressions 4. That it is dishonourable in the sight of God whatever foolish people may imagine thus to transgresse 5. That God will not be alwaies silent to suffer such transgression unpunished in the greatest when his Ministers warnings are rejected Vzziah would enter into the Sanctuary and is separated from the Congregation Now though God be not so immediate in the severe punishing of such presumption in our daies yet these things are written for our instruction upon whom the ends of the world are come that we should not be presumptuous as some of them were lest we also perish as these did Secondly Because this practice doth make void or at least unnecessary or insufficient those Officers which God hath appointed This is in it self a truth of clearest evidence What needs a peculiar Officer to be set apart to a common work As in the naturall body there is no peculiar member set apart as the Organ of feeling because this sense is common to every member so in the body of Christ there need not any speciall Officer be designed for such a work as is common to and may be performed by every Christian. Thirdly Because this practice doth confound and disturb that order which God hath set in his Church therefore it must needs be sinfull 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 Thess. 4. Rom. 12. And abide in his own calling 1 Cor. 7. He hath condemned those that walk disorderly 2 Thess. 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 as the different members of the body have different offices but now as in the body there would be confusion if any member should do the work of another member so is it in the Church if any member shall invade the duty of another This takes away distinction between Shepherds and Flock Pastor and People Rulers and Ruled and with the new Astronomers casts down Stars towards the Centre and advances and wheels the dull earth to and in an heavenly orb No marvel such Phaetons burn up the spiritual world by presuming to govern the chariot of the Sun Thus the major being cleared we come to the minor or Assumption That God hath set peculiar Officers apart for the Preaching of the Word For the proof of this these two things are to be done First We must prove that Ministers are Officers the Ministry an Office set up by God in his Church For this we referre to the foregoing Propositions in which this Point hath been largely discussed And indeed who can in reason deny that those that are set by God in his Church as Stewards Heraulds Watchmen c. are set by God as Officers in his Church The Apostle himself reckonâ— them up as special members in the body
there was the Temple of God there before he sate in it and whilest he sate in it as also in other Reformed Churches The Temple or Church is the subject wherein he must sit The Antichristian seat is not the subject nor Constitutes it but is an accident vitiating the subject the removing therefore of Antichristianity doth not destroy the subject or make it to â—ease to be but changeth it into a better estate He adds 3. If ever there were true Churches Constituted in England they remain so still or else God hath by some manifest act unchurched them But there were true Churches in England in the Apostles dayes or a little after and God hath by no manifest act UnChurched them Ergo. Thus farr this Reverend Author That there are true Churches in England and so by consequence true Ministers appears further 3. Where there are a company of visible Saints meeting constantly together in publike to worship God according to his own way prescribed in his Word for the substance of it there are according to these mens opinion a true Church and a true Church-state and a true Ministry But during the prevalency of Episcopacy there were in our Congregations companies of visible Saints meeting together to worship God according to his own way prescribed in the Word for the substance of it Ergo. The Congregations in England are not combined together by a Church-Covenant which is the essential form of a particular Church and therefore are not true Churches and so by consequence have no true Ministry We acknowledge no such Church Covenant as commanded in Scripture distinct from the Covenant of grace Supposing but not granting that a Church-Covenant is necessary to the being of a Church yet we desire that our Brethren in New-England may be heard pleading for us Mr. Hooker saith that this Church Covenant is dispensed after a double manner either explicitely or implicitely An implicite Covevant is when in their practise they do that whereby they make themselves ingaged to walk in such a Society according to such Rules of Government which are exercised amongst them and so submit themselves thereunto but do not make any verbal profession thereof Thus the people in the Parishes in England when there is a Minister put upon them by the Patron or Bishop they constantly hold them to the fellowship of the people in such a place attend all the Ordinances there used and the Dispensations of the Minister so imposed upon them submit thereunto c. By such actions and a fixed attendance upon all such services and duties they declare that by their practise which others do hold forth by their profession And therefore it is a great Scandal for any to say that for want of a Church-Covenant we Nullify all Churches but our own and that upon our grounds received there must be no Church in the World but in New-England c. So likewise in their Apology for a Church-Covenant they say Though we deny not but the Covenant in many Congregations of England is more implicite and not so plain as were to be desired yet we hope we may say of them with Mr Parker Polit. Eccl. l. 3. c. 16. pag. 167. Non abest realis substantialis quanquam magis quam par erat implicita Coitio in faedus eaque voluntaria professio fidâ—i substantialis qua Deo gratia essentiam Ecclesiae idque visibilis hucusque sartam tectam in Anglia conservavit That is there wants not that real and substantial coming together or agreeing in Covenant though more implicite then were meet and that substantial profession of Faith which thanks be to God hath preserved the Essence of visible Churches in England unto this day But the Congregations of England are Parochiall Churches and therefore no true Churches of Christ and so by consequence have no true Ministry There is much opposition in our dayes against distinguishing of Congregations by local bounds and much endeavour to break this bond asunder and to leave people at liberty to joyn notwithstanding their dwellings with what Church they please with no Churches if they please and most People speak of Parochial Churches in a most contemptible way as of so many cages of unclean Birds and of Parochiall Ministers as of so many Parish Priests But we hope this ariseth not so much out of Malice and from a spirit of opposition as from a misunderstanding of our judgement concerning Parochial Congregations We will therefore briefly declare what we do not hold and what we do hold 1. We do not say That the bare dwelling in a Parish is sufficient to make a man a member of the Church of Christ within that Parish A Turk or Pagan or Idolater may be within the bounds of a Parish and yet we do not hold him a member of the Church in that Parish 2. We do not say That all that dwell in a Parish and that joyn constantly in hearing of the word of God therein Preached should upon that account be admitted to the Lords Table We heartily desire and sincerely endeavour to keep all Ignorant and Scandalous People from the Sacrament although they dwell within the same bounds with those that are admitted 3. We do not allow but much dislike the unequal division of Parishes and we heartily desire a redresse herein But we say 1. That it is most expedient for edification and most agreeable to the Evangelical pattern that Congregations should be distinguished by the respective bounds of their dwellings Thus all the Christians in Corinth did belong to the Church of Corinth and all the Believers in Ephâ—sus to the Church of Ephesus The Churches in the New Testament are distinguished one from another by the places where the believers dwelâ— As the Church at Corinth from the Church at Ephesus And we do not read of any of one Town member of a Church in another Town distinct from it The Reverend Assembly gave 3. reasons for the proof of this Assertion 1. Because they who dwell together being bound to all kind of Moral duties one to another have the better oportunity thereby to discharge them which Moral tie is perpetual for Christ came not to destroy the Law but to sulful it 2. The Communion of Saints must be so ordered as may stand with the most convenient use of the Ordinances and discharge of Morall duties without respect of persons 1 Cor. 14.26 Let all things be done unto edifying Heb. 10.24 25. Iam 2.1.2 3. The Pastor and people must so nearly cohabit together as that they may mutually perform their duties each to other with most conveniency 2. We say That all that live within the same Parish being Baptized persons and making profession of Christianity may claime admission into the society of Christians within those bounds enjoy the priviledges and Ordinances there dispensed if by their Scandalous lives they make not themselves unworthy For we believe that all Baptized Persons