Treatise of Miscellaneous Questions, Chapter 3
CHAP. III.
Whether Ordination be essentiall to the calling of a Minister.
THis question hath been thus stated in a little book intituled foreign wherein the judgement of the reformed Churches and Protestant Divines is shewed; concerning Ordination, &c. The negative part is there mentioned, also in the Queries touching the ordination of Ministers, written in opposition to the learned and much approved book intituled. Ius divinum regiminis Ecclesiastici, the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling, which may be exercised by none but such as are thereunto called solemnly set a part, and ordained. This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians. See P. Martyr. loc: com: class: 4. cap. 1. Aretius probl: theol: loc: 63. The professors of Leyden, Synops: pur: theol: disp: 42. Wal…us in loc: com: tom: 1. pag: 472. 473. Festus Hommius Specim, controv: Belgic. artic: 31. of the Lutherans, Gerhard in loc: com: tom: 6. cap: 3. lib: 1. Balduin de institutione ministrorum, cap: 8. & lib: 4. de cas: consc: cap: 6. Brochmand synt: theol: artic. de minister, Eccles. cap: 2. quaest: 3. Stegmannus in sphotinianismo disp: 53. The Sociniane tenent against the necessity of Ordination, see in Socin: tract: de Eccles: Nicol: and tract: de Eccles. & missione ministi. Yet the Socinans acknowledge it is fit for order, and decency to retaine Ordination in the Church. Peradventure many of the Sectaries of this time will hardly acknowledge this much: I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie. Next I shall bring the positive arguments, and lastly, Answer the contrary objections.
The particulars to be premised are these. First the question is not whether Ordination be the only thing essentiall, or necessary to the right calling of a Minister? I have before pleaded for the necessity of the Churches consent, I now plead for the necessity of ordination; That ought to be no impediment to this, nor this to that. 2. Neither is the question, whether imposition of hands be essentiall and necessary to the calling of a Minister. Imposition of hands is a rite used in Ordination, after the example of the primitive Churches (of which more anone) but the substance, essence, and formall Act of Ordination is another thing. Therefore not onelyonly the Lutheran divines, but Calvin in 1 Tim: 4. 14. Iunius animad: in Bellar: contr: 5. lib. 1. cap: 3. Bucan…s loc: com: loc: 42. Gersomus Bucerus and others distinguish between the act of Ordination, and the rite used in that act. M. Antonius de dominis, lib: 2. de repub: Eccles: cap: 3. § 24. & cap: 4. § 13. 19. & lib: 3. cap: 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands, and the essentiall act of Ordination which he rightly calls missio potestativa, a sending of one with power and authority: VVhichWhich agreeth well with Matth. 10. 1. Mark 3. 13, 14, 15. where we have first the election of the Apostles to their office; He calleth unto him whom he would, and they came uuto him, Matthew sayeth, he called unto him his twelve Disciples, Luke 9. 1. He called his twelve Disciples together. Here was an antecedaneous election or designation of the persons. Thereafter followes the ordaining or constituting of them in their office foreign saith Mark, and hee ordained (or made) twelve that they should be with him, and that bee might send them forth to preach, and to have power to heal, &c. Luke addeth after the calling together of the twelve, that he gave them power and authoritie over all devils, and to cure diseases, and he sent them to preach, &c. VVhichWhich sets forth the true nature and essence of Ordination, that it consists in a sending forth of chosen persons with power and authority. And this potestative missioun of the twelve is applyed, not onelyonly to power over devils and diseases (which was extraordinary and apostolicall) but to power of preaching which belongeth to the ordinary Pastor to call, charge. Pastors and Teachers are Messengers, Iob 33. 23. and God hath committed unto them the word of reconciliation, 2. Cor: 5. 19.
3. Neither is the question, what may be done in extraordinary cases when Ordination cannot be had, or where there are none who have power to ordaine. VVee read that Aedesius and Frumentius being but privat men, became Preachers of the Gospell, and converted a great nation of the Indians: Likewise that when the Iberians were converted by a captive woman, their King and Queen became Teachers of the Gospell to the people. There may be an extraordinary calling from God where Religion is not yet planted, nor Churches yet constituted. It is altogether another case in a constituted reformed or reforming Church: I adde with Peter Martyr, that even those persons who set about the work of the Ministery extraordinarly or among Infidels, if they can come at any who may ordain them in the usuall and right way, they ought not to neglect the seeking of Ordination.
4. Nor is the question of teaching, exhorting, admonishing, reproving, comforting one another, or praying for, or with one another, in the way of a private Christian fellowship, and and brotherly love. For this belongs to the generall calling of Christians as they are Christians, observing therein the rules of the word, and there is no need nor use of Ordination in all this. But the question is of the particular, speciall, sacred calling of the Ministers of the Gospell to preach and administer the Sacraments, whether Ordination be not essentiall and necessary to this calling. The privat Christian dueties of teaching one another, reproving, exhorting, &c. Are to be conscionably and carefully performed by privat Christians, Ioh. 4. 28, 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb: 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function, 1 Thess: 5. 11, 14. with vers: 12, 13. The affirmation of this question in hand, viz. that Ordination is necessary and essentiall to the calling of a minister, may bee confirmed by these arguments. 1. Doeth not nature it selfe teach you: as the Apostle sayeth in another case, Shall the visible politicall Church of Christ, which is the purest and most perfyt Republick in the world, have lesse order and more confusion in it nor a civill Republick. Embassadours, Commissioners, Officers of State, Judges, Generals, Admirals, with the subordinate Commanders in Armies and Navies, do not runne unsent, nor act without power authority and commission given them. How much more unbeseeming, and disorderly were it in the Church, (which Nicolaides himself, even where he disputeth against the necessity of Ordination, Refut: tract: de missione minister, cap: 10. pag: 113.) acknowledgeth to be more perfite then any politick Republick in the world) for any man to assume to himselfe power and authority which is not given him, or which he hath a non habente potestatem, or to intrude himself into any publick administration unto which he is not appointed. It was justly complained of, as a great disorder under the Prelates, that Midwives were permitted to baptize upon pretence of a case of necessity, yea that Deacons were permitted to baptize, because the administration of baptisme, doeth neither belong to Deacons, nor to private persons. But that railing Rabshaketh, the anonymous Erastian before mentioned, goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments, and alloweth any Christian, whether Magistrate or Subject, both to Preach, Baptize, and minister the Lords Supper, having no Ordination or speciall Mission to that effect. 'Tis a sufficient answer to him, offer it now unto thy governour, will he be pleased with thee? Mal: 1. 8. Who will endure such a confusion in a State, that any man may assume publick offices and administrations, not being thereunto called and appointed? And shall the Church (which must go a great deal further than the law and light of nature,) come short of that which nature it self teacheth all humane societies? 'Tis both a naturall and a scriptura…l rule, Let all things be done decentlie and in order, 1 Cor: 14. 40: for God is not the author of confusion, but of peace, Ibid. vers. 33. If it were an intollerable usurpation in a mans own family, if any man should take upon him the stewards place to dispence meat to the houshold, not being thereunto appointed. How much more were it an intollerable usurpation in the Church, the house of the living God, for any to make themselves stewards of the mysteries of Christ, not being appointed▪ 2… I argue from, Rom: 10. 15. And how shall they Preach except they be sent? Suppose they bee well gifted, yet they may not preach except they bee sent and appointed thereunto. This sending must needs bee Ordination, not the Churches Election: a people may choose to themselves, but cannot send to themselves: The choosing of an Embassadour is one thing, the sending him, another thing: The Embassadour nominated and elected by the King, may not goe to his work and act as an Embassadour, till he bee sent forth with his commission and power delivered to him. There have been severall exceptions made, and more may be made against this argument; yet all of them may bee rationally taken off. Except: 1: The Socinians reply, that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new, and did therefore require a speciall mission: But that now Ministers being to Preach no new doctrine, need not such a speciall call. Answ. This is not only, not grounded on the Text, but is contrary both to the metaphore and to the context: 'Tis contrary to the metaphore which the Apostle taketh from the sending of Embassadours, Heraulds, and other publick Ministers. These are sent not onelyonly to propound that which was never before propounded, but also oft times to revive and renew a thing before propounded and known. If either Embassadour, or Herauld run unsent, and goe out without his commission and appointment, it will be no excuse to him, that he hath declared no new thing, but what was declared by other Embassadoures, or Heraulds before him, for still hee may be challenged as one who runne unsent, and it may bee said to him: By what authoritie doest thou these things? 'Tis contrary to the context too, vers. 13. 14. 15. There are five necessaryRefut. ract. de …issione sinistroum, cap. 0. non um eiam sen. … esse …emini liere, do. … nisi …ittatur, … Nemiem ulla … … prae…care, hoc …, rem …vam an…ntiare … mitta…r, hoc …, nisi à … dei unus im…natur. means and wayes which must bee had and used by those who look to be saved. 1. Calling upon the name of the Lord. 2. Beleeving on him. 3. Hearing his word. 4. A preaching Ministery. 5. Mission or Ordination. If the first foure be perpetually necessary to the end of the world, so must the fifth be, for the Apostle layeth als great necessity upon this last as upon the rest. If none can be saved who do not pray, and none can pray who do not beleeve, and none can beleeve who doe not hear the word, and none can hear the word without a preaching Ministery, the last followeth hard in the Text, there can be no Ministeriall office without a Mission or Ordination. I have before excepted extraordinary cases, where there is yet no Church nor no Ministery: even as the deaf may beleeve who cannot hear, although the Apostle say, How shall they beleeve on him of whom they have not heard!
Except. 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be, but what is imposible to bee, namely, it is impossible that any man can preach, that is (saith he) declare a new thing except God send him. Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing, hearing must bee also restricted to the hearing of a new thing, and beleeving to the beleeving of a new thing, and so they who do not hear and beleeve some new doctrine, cannot bee saved. 2. It is very possible to preach a new thing, when God hath not sent one to preach it: When the Jesuits first preached their scientia media, they preached a new thing, yet God sent them not. 3. Let us consider what the Apostle means here by preachiug foreign, saith hee, 'Tis from foreign praeco, caduceator. The offices and functions of foreign. H. Stephanus in Thes: L. Gr: tom: 2. pag: 195. 196. describeth out of Homer. They called together the people to the foreign or publick Assembly: They injoyned silence, and called for audience and attention: They were sent in time of warre to aske leave to bury their dead: They were sent with messages from Princes and great men: They attended Princes and great men to serve them upon occasion: They served also at the sacrifices: They prepared beasts and receaved the guests: What is there in all this, which in a spirituall and ecclesiasticall sence is not competent and incumbent to ordinary Pastors and Teachers aswell as to the Apostles: And if wee will have the holy Ghost to expound himself as ordinary Preachers do foreign or foreign in all ages and all the world over, aswell as those who first preached the Gospell, Mat: 24. 14. & 26. 13. Mark 14. 9. & 16. 15. Luke 24. 47. Phil: 1. 15. 1 Tim: 3 16. Rom. 2. 21. thou that preachest a man should not steal, dost thou steal? 4. I hope foreign here doth not signifie one that preacheth a new thing, 1 Cor: 1. 23. It pleased God by the foolishnesse of preaching (foreign) to save them that beleeve. Will any who hopes to be saved, deny that this extends to preaching in all ages?
Except. 3. That foreign before cited, in the second part of it pag: 3. 4. sayeth that the sending which the Apostles means of, is not a Ministeriall or ecclesiasticall sending, for then none could be an instrument to convert another but a Minister or preacher sent. Neither could a man be sure whether he have faith or no, till he be sure his faith was wrought in him by a Minister lawfully called. It remaines therefore (saith he) that the Apostle speaks of a providentiall sending, by giving men gifts, and working with them in their use and exercise. Answ. 1: The giving of gifts and powring out the spirit of a calling, is plainly distinguished from the mission or sending; yea, in Christ himself who had receaved the spirit, not by measure, but above measure, yet his having the Spirit of the Lord upon him, was not his Mission, but is plainly distinguished from his Mission and Ordination to his office which he had from God, Luke 4. 18. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospell to the poor, he hath sent me, &c. The foreign or ability of gifts to the office is one thing: the foreign or authority to it, is another thing. 2. His first reason to prove that the Apostle speaks not of a Ministeriall sending, because thence it would follow that none could convert another but a Minister, hee groundeth thus: for 'its said, none can beleeve but by hearing a preacher sent. Now this falls als heavie upon his own Interpretation, for still this will follow, that no man can be converted but a Preacher sent providentially with gifts and assistance, when hee shall loose the knot for himself, he shall loose it for us too. 3. So likewise for his other reason, if the Apostles scope be (as he glosseth) to take away doubting from men, he doeth by his Interpretation split upon the same rocke which he thinks wee have run upon, for a man must still doubt whether hee hath faith or no, and so whether he shall be saved or no, till he be sure his faith was wrought in him by a Preacher sent providentially with working gifts: now the description which hee makes of the providentiall sending, involveth a man in greater doubting then before, for either it agreeth to false and hereticall Teachers the Ministers of Sathan, or not. If he sayeth it doth agree to them, and that false seducing Preachers (pretending to be true, sound, and orthodoxe) are providentially sent with gifts effectuall, viz. to deceave in the secret judgement of God, according to Ezek. 14. 9. 1 King. 22. 23. then how he will recon…ile his interpretation with Isa. 52. 7. 8. let him see to it. And withall he leads a man upon this opinion, that hee may have faith wrought in him, and so bee saved under any Ministery, true or false, orthodoxe or hereticall. He must also justifie the sinne so often condemned in the false prophets, that they run unsent, for (by his principles) they are sent, as well as the true Prophets. If he will say that his description of the providentiall sending agreeth not to false or hereticall Preachers, but to the true Ministers of Christ, then hee leads a man into this doubt, that hee cannot bee sure that he beleeves and shall bee saved, unlesse hee bee sure that the Preacher providentially sent to him, is a true Minister of Christ, and not a Minister of Sathan transformed into a Minister of righteousnesse. 2 Cor. 11. 15. or a wolfe in sheeps cloathing, Matth. 7. 15. But 4. if this providentiall sending be enough, it takes away the necessity, not onelyonly of Ordination, but of the peoples choosing or consenting. It shall bee enough that God give a man a gift, and work by them, whether the Church consent or not: yet as I take it, he that makes this objection, holds it necessary, not onelyonly that Pastors bee chosen by the Church, but that gifted brethren bee allowed by the Church to prophesie, else that they must not prophesie.
5. His objections doth strike against that connexion and concat…nation of the means of salvation, which the Apostle holdeth forth, and there is no more strength in that which he objecteth, then as if one should argue, the deaf may beleeve, therefore faith may be without hearing. Look how hearing is necessary, in the same sence, is Preaching, and the sending of the Preacher necessary, Neither doeth it make any thing against our sence of the Text, that some may be converted, by those who are not Ministers, for tho Preaching of the word by those that are sent to the Ministery of preaching, is the standing Ordinance and ordinary mean of conversion and faith by this Text: and even those who perhaps have been first wroght upon by prayer or conference with other Christians, are hearers of those who are Ministerially s…nt: it will bee hard to prove that any beleeve, who can hear the word preached by Ministers lawfully called and sent, and doe not hear it.
Except. 4. That Erastian before cited, the Composer of the Grallae, expoundeth (as I remember) this text of an extraordinary mission or calling from God, not an ordinary mission from men: denying the Pastors of Churches and Ministers of the Gospel in our dayes to be sent of God and that although the Apostles might shew their Mission and Commission from Christ, yet ordinary Ministers cannot do it: Therefore this sending belongeth not to the ordinary Ministers. Answ. 1 This text doth certainly hold forth the necessity of an ordinary and mediat Mission, when the extraordinary and immediat Mission is ceased, which I prove this: If a preaching Ministery be a perpetuall and standing ordinance, then Mission is a perpetuall and standing ordinance▪ But a preaching Ministery is a perpetuall and standing ordinance, therefore so is Mission. The preposition is manifest, both from the kniting together of the parts of this Text, in which the Apostle screweth up the necessity of Mission as high as the necessity of preaching: As likewise from Matth. 28. 19. 20. Which doeth not onelyonly prove a perpetuall Ministery in the Church alway even unto the end of the world, but also that this perpetuall Ministery is authorized by Mission or Commission from Christ. For reference to this perpetuall Ministery, Christ saith, Goe, teach and baptize, and loe I am with you alway, even unto the end of the world: So that who ever doeth lawfully exercise the office of teaching and baptising, is certainly sent: he cannot be immediatly and extraordinarly in the reformed Churches, ther…fore it must be in a mediat and ordinary way. The Assumption is before proved.
2. As the preaching so the sending is common to ordinary Ministers with the Apostles. If ordinary Ministers be Preachers ex officio, as well as the Apostles, which ha…h been before proved, then ordinary Ministers are sent as well as the Apostles, for how shall they preach except they be sent, and how shall they be sent in our dayes, except in a mediat and ordinary way, by those unto whom the power of Ordination belongeth?
Except. 5: But if this Text, Rom. 10. 15. be expounded of Ordination, then expectants or probationaries may not preach, because not yet ordained.
Answ. 1. They neither preach ordinarly, nor ex officio. They Preach occasionally, and without a Pastorall or Ministeriall office.
2. Neither may these sonnes of the Prophets runne to such occasionall work, without approbation and licence, for which cause the Directory of worship established in both Kingdoms, puts in this caution, that such as intend the Ministery, may occasionally both read the Scriptures, and exercise gifts in Preaching in the Congregations, being allowed thereunto by the Presbyterie. And so the Text will hold true in all cases, extraordinary Preachers, Apostles, Evangelists, Prophets, must have an extraordinary Mission. Ordinary Pastors and Teachers, must have a Mission with power and authority to that effect. Probationers, and occasionall Preachers must have a proportionable kinde of Mission, that is, not to the Pastorall office, but to preach upon occasion.
The third argument shall bee taken from that foreign that constituting, appointing or making of Church officers which is plainly held forth in Scripture. The seven Deacons being elected by the multitude of the Disciples, were appointed, set and constituted over that businesse by the Apostles, Acts 6. 3. Pastors and Teachers have much more need to be appointed to their office, and for them let us note two Scriptures, one is Luke 12. 42. Who then is that faithfull and wise steward, whom his Lord shall make [foreign] ruler over his houshold, to give them their portion of meat in dew season? Grotius upon the place noteth, that the former parable concerning watching is intended for all Christians, so Mark. 13. 37. but this of stewards belongs to the Pastors of Churches, for 'its upon occasion of Peters question concerning the former parable, (Lord speakest thou this parable unto us, or even unto all?) Christ answeres by this parable of stewards, appointed or ordained over the houshold, whom he distinguisheth from other servants by their ruleing power, verse▪ 42. by their greater knowledge, and consequently greater guiltinesse, if wicked, vers. 47. and by the greater trust committed to them, vers. 48. Now least it should bee thought, that this making or appointing of stewards over the houshold of Christ, is onelyonly meant of the Apostles, as it were of purpose to discover the vanity of that Socinian error, 'tis said, vers. 43. Blessed is that servant whom his Lord when he commeth shall finde so doing. Till Christ come again, and at his comming, there shall be stewards appointed and set over his house: Which cannot be without the mediate and ordinary way of making, appointing, and ordaining. The Bishops or Elders, as well as Apostles are the stewards of God, Tit. 1. 7. And so I come to the other Scripture concerning those teaching and ruleing officers. The Apostle left Titus at Crete that he might ordain Elders in every city, vers. 5. The foreign mentioned in the beginning, replyeth to this Text, that foreign signifie…h to fixe, settle, establish one who was in office before as appears by Psal▪ 2. 6. See now with how little reason this man oppugneth the receaved principles. The Septuagint (sayeth he) readeth Psal: 2. 6. thus foreign, but David was a King many years before he took in the hill and fort of Zion. I shall not stand here upon this erroneous transcribing of the words of the Septuagints: I might tell him again that Symmachus readeth foreign. I have an…inted my King, having respect to the very first making him King, and this is the ne…rest rendering of the Originall. But I will stand to that of the Septuagints: even their reading (without the least violence to their words) may be understood, not of the setling of David after he took in the fort of Zion, but of Gods appointing and ordaining him to rule in, upon, or over Zion, which I doe not doubt was their meaning, neither doeth the prepositions foreign at all hinder, but help this Interpretation of the Septuagint. See the like Mat. 25. 21. foreign, This is not the fixing and setling of that good servant in that ruleing power, but 'tis the first giving of it to him, the first making him ruler over many things, having before had but a few things, Luke 12. 44. foreign So Isocrates, foreign. I may confu…e him from the Septuagint themselves, Psal. 8. 6. foreign Dan. 1. 11: foreign, &c. Will hee say that the Septuagint meant that God setled and fixed the dominion which man had before over the creatures, or that the Prince of the Eunuches did but settle and fixe that government which Melzar had before over Daniel? If they meane in those places constituting and appoynting (as it is most manifest they doe) why not also Psal. 2. 6? God appointed David to be a King upon the holy hill of Zion, which is all that can be made out of the Septuagint. Well, but I will goe yet further with him, to discover the futility of his exception: 'Tis true foreign or foreign is sometime used for restoring and setling that which is out of 'its course, but how did he imagine that this sence of the word could agree to Tit. 1. 5? Thought hee that Titus was left in Crete, for restoring, setling, and fixing those Elders who had left their station, or had been cast out, or persecuted, or the like? Doeth not the Apostle plainly speak of supplying and making up such things as were yet wanting to those Churches, and of ordaining Elders to Churches which wanted Elders. Wherefore the ordinary reading and interpretation is retained foreign is to be understood of making, or ordaining Elders, even as foreign or foreign and the like, constituere, praeficere, to make or appoint rulers and judges, by giving them power and authority to rule or judge. So Asts. 7. 10. foreign, which was not a setling and fixing of Ioseph; in the government of Egypt, as if he had been governour of it before, for that was the first time he was made governour.
The fourth argument is taken from Heb. 5. 4. And no man taketh this honour unto himself, but he that is called of God as was Aaron. If yee would know what this calling was, see vers. 1. Hee was taken from among men, and ordained for men, in things pertaining to God. The Socinian exception against our arguments, from the example and practice of Ordination in the Apostles times, (namely that there is no such necessity of ordaining those who are to teach Doctrines formerly delivered, and receaved, as there was, for ordaining those who bring a new Doctrine) cannot here help them; yea, is hereby confuted, for none of the Priests under the law, no not the high Priest, might teach or pronounce any other thing, but according to the Law and the Testimony, Deut. 17. 11. Mal. 2. 7. Yet the Priests were ordained to their office, and might not without such Ordination enter into it. And this was no typicall thing proper to the old Testament, but hath a standing reason. The Socinians therefore have another evasion from the words, this honour restricting the Apostles meaning, to that honour of the Priesthood onelyonly. Answ. 1. The words foreign need not to be understood demonstratively, or signanter, but indefinitly, foreign with the prepositive Article, and so both the Syriak Interpreter: Hierome, Arias Montanus, and the Tigurin version r…ad it indefinitly, honorem, not hunc honorem, No man taketh honour unto himself, but he, &c. See the very same words in the same sence, Rom. 13. foreign, honour to whom honour, not this honour. So foreign, Revel. 21. 26. is not rendered, this honour. 2. Suppose it bee meant signanter, yet our argument is valid.
Although the Apostle give instance only in the high Priesthood, yet by analogie of reason, the Axiome will hold in reference to the Ministery of the new Testament, upon which God hath put so much honour, that it is called a worthie work, 1 Tim: 3. 1. and worthie of double honour. 1 Tim: 5. 17. and to be esteemed very highly, 1 Thess: 5. 17. The Ministers of the Gospell are the Embassadours of Christ, 2 Cor: 5. 20. and the Angels of the Churches, the starres in Christs right hand, Revel: 1. 20. & 2, 1. &c. yea, the glory of Christ, 2 Cor: 8. 23. And if (comparing state with state) the least in the kingdome of God, be greater then Iohn Baptist, and Iohn Baptist greater then any either Priest or Prophet in the old Testament. Then 'its not onelyonly as great, but a greater usurpation, for a man to take this honour of the Evangelicall Ministery to himself, then it had been of old, for a man to take that honour of the legall high Priest-hood to himself.
The fifth argument I draw from Heb: 6. 1. 2. Where wee have an enumeration of the generall Catecheticall heads, which was necessarly required in Catechumens, before they were baptized and receaved as Church Members, and where there was yet no Church planted, these heads were taught, learned, and professed, before there could be a visible politicall Ministeriall Church erected, that the Apostles sp…aks to the Hebrews as visible Ministeriall Churches is manifest, both from the particulars here enumerat, and fr…m Chap. 5. 12. 13. & 13. 7. 17. Now he exhorteth them to goe on unto perfection, and not to be ever about the laying of foundations, or about the learning of these Catecheticall principles, the knowledge and profession, whereof did first give them an enterance, state, and standing in the visible Church of Christ, viz.
1. The foundation of repentance, i. e. Conviction and knowledge of sinne by the law, humiliation and sorrow for it, with a desire of freedome for it. 2. The foundation of faith in Christ for our wisdome, righteousnesse, sanctification and redemption. 3. The foundations of Baptisme, i. e. The abolishing of these diverse legall washings, Hel. 9. 10. and the ordinance of the Christian baptisme for sealing the Covenant of grace, and for initiation in Church membership: Others say he speaks in the plurall, because in those times many were baptized at once usually. 4. The foundation of laying on of hands, that is (saith Bullinger on the place) of the Ministery, and of their Vocation, Mission, and authority given them. So also Gualther in his Archetypes upon the place, Tossanus pointeth at the same thing, as principally intended in the Text, Which agreeth well with that which diverse Divines make one of the marks of a true visible Church, namely, a Ministery lawfully called and ordained, and professed subjection thereunto. 5. The foundation of the resurrection from the dead. 6. The soundation of the last judgement, in which Christ shall adjudge the righteous to life everlasting, and the wicked to everlasting punishment, Matth 25. ult.
That which hath obscured and cast a mist upon this Text, was the Popish and prelaticall confirmation, or Bishopping of children, which they grounded upon this same Scripture. And this way goe the Popish interpreters, expounding it of their Sacrament of confirmation: Others understand the gifts of the holy Ghost, which in those dayes were given by laying on of hands. But it hath never been, nor can never bee proved, either that hands were layd upon all baptized Christians who were growen up to yeares of knowledge in these Apostolicall times, or that the gifts of the holy Ghost were given with every laying on of hands in those times. For the laying on of hands, (1 Tim. 4. 14. and 5. 22.) was not for giving the holy Ghost, but for Ordination. Wherefore I conceave that the laying on of hands, Heb. 6. 2. Pointeth at the Ministery, and their Ordination, which was accompanied with that rite. Many interpreters who extend the Text further, doe not yet acknowledge that the Ordination of Ministers is a thing intended by the Apostle. Which is the more probable, if you read foreign dividedly with a comma betwixt, which Erasmus inclineth most unto, following the Greek Scholiasts. So the Tigurin version, baptismatum, doctrinae, ac impositionis manum. So you shall finde seven of these catecheticall principals, and after baptisme, adde Doctrine, that is, a preaching or teaching Ministery, and then the next head containes the necessity of a speciall calling and Ordination to this Ministery. However read it conjunctly or dividedly, it makes a true and good sence to expound, laying on of hands (here) of the ordinance of a preaching Ministery lawfully called and ordained, for this ordinance and a professed subjection thereunto, may justly be reckoned among the catecheticall points, and among the marks of a true visible Ministeriall Church. Whereas it were a dangerous and unsafe interpretation, and I beleeve that which cannot be made out, to say, that any of the catecheticall heads enumerate by the Apostle, was proper to that primitive age, and doeth not concerne after ages: or yet to affirme that the giving of the holy Ghost by the laying on of hands, was extended to all Catechumens baptized in those times, or that the knowledge or profession of the Doctrine concerning the giving of the gifts of the holy Ghost, by such laying on of hands was s…ch a principle, as that none ignorant thereof, though insttucted in all the other Articles of Christian faith, could be receaved as a Church-member grounded in catecheticall points.
I shall adde a sixth argument from the example and practise of the Apostles and others who did ordaine Church officers in their dayes, the example is binding in such things as were not onelyonly lawfull and good, but have a standing and perpetuall reason. The seven Deacons were ordained with prayer and laying on of hands, Act: 6. 3. 6. Elders were ordained in every city, Tit: 1. 5. although those Elders were not to preach any new Gospel, Gal: 1. 8. Paul warneth Timothy, 1 Tim. 5. 22. lay hands suddenly on no man. i. e. be not rash in ordaining any to the work of the Ministery, let them be well examined and approved. This is the receaved sence of Interpreters following Chrysostome, Ambrose, Hierome, and others of the Fathers, yet Nicolaides Refut. tract. de missione Ministr▪ will have the Text understood, not of ordaining Ministers, but of admitting penitents, which was done with imposition of hands. But is this to expound Scripture by Scripture? or is it not rather to forsake an Interpretation confirmed by Scripture, and to follow one which is grounded upon no Scripture? For wee read nothing in Scripture of laying on of hands in the receaving or restoring of penitents. Of the laying on of hands in Ordination, wee doe read in Scripture, and least it should bee thought the act of one man onelyonly, it is mentioned as the act of the Presbyterie, 1 Tim. 4. 14. with the laying on of the hands of the Presbyterie. A place which Gualt…er, Bullinger, Tossanus and diverse other good Interpreters thinke to hold forth the way which Paul would have observed in the calling and appointing of men to the Ministery: Some understand by foreign, the office it self▪ dignity or degree of an Elder which was given to Timothy by the laying on of hands: Others understand a company of Bishops who were Elders and more too: I confesse it doth not; o…hers an Assembly of Elders, without any prelaticall disparity. Now neither o… these Interpretations can strike against that point which now I plead for, viz. The point of Ordination, but rather make much for it, yea even they who understand the office of a Presbyter, doe thereby confirme that which I assert in as much as Timothy was not made an Elder, but by imposition of hands, as these hold. If so, then certainly Ordination is essentiall to the calling of a Presbyter. So that what ever come of the word Presbytery, the laying on of hands which made the Presbyter, will conclude against them who deny the necessity of Ordination.
The seventh argument shall bee drawn from the denominations of the Ministers of the Gospell in Scripture. 1. They are called Pastors or Shepheards, Ier: 3. 15. Eph: 4. 11. Hee that is not called and appointed by the Lord of the flocke, he that entereth not by the doore, but breaks in surreptitiously, and makes himselfe sheepherd at his own hand, is not a sheepherd but a thief, Ioh. 10. 9. 10. Next they are Angels or messengers, Mat: 23. 24. Rev: 1. 20: and 2 Cor: 8. 23. with 2. 1. and the Embassadours of Christ, 2 Cor: 5. 20. Eph. 6. 20. Therefore they are sent and appointed, and do not run unsen….
3. They are called Rulers, foreign. 1 Tim. 5. 17. foreign, 1 Thess: 5. 12. foreign, Heb: 13. 7. 17. do men make themselves Rullers, Magistrates, Captains at their owne hand, or are they not thereunto appointed by others?
4. They are called …ishops, or overseers, Act. 20. 28. 1 Tim▪ 3. 1. The Athenians give the name foreign to one whom they appointed, ordained, and sent forth to be Magistrate or Praetor in any of the Townes, subject to their jurisdiction. See H. Steph. thes: ling. Gr: in the word foreign
5. They are foreign stewards, Luke 12. 42. 1 Cor: 4. 1 Tit. 1. 7. Who dare make himself a steward in a Kings house; yea, or in a more private house, not being thereunto appointed and ordained?
6. They are servants who invite and call in guests to the weding, to the marriage supper, Mat: 22. 3. Luke 14. 17. Will any (except a fool, or a knave,) go and invite guests to a mans Table, when he is not sent nor appointed:
7. They are foreign, Preachers, Heraulds, 1 Tim: 2. 7. and 2 Tim: 1. 11. Will a Herauld go and proclaime the Kings Edicts, or the ordinances of Parliament, if hee be not thereunto appointed? In both these Texts last cited, the Apostle speaking of the Gospell, sayeth, Whereunto I am ordained a Preacher, and an Apostle, and a Teacher of the Gentiles. Mark, hee is ordained not an Apostle, but a Preacher, as hee could not bee an Apostle without Ordination, so he could not bee so much as foreign a Preacher without Ordination. Now ordinary Pastors are foreign as well as the Apostles which hath been before shewed.
An eight argument I collect from 2 Tim: 2. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithfull men, who shall be able to teach others also. Which is a most considerable place against the Socinians, Anabaptists, &c. For it Teacheth us these five particulars. 1: That the Apostles would not have a teaching or preaching Ministery to end with that time, but was carefull to have Pastors or Teachers provided for the succeeding generation also. 2. Thes: Teachers of others who were to labour in the word and doctrine, were to teach no new doctrine, but the very same things which they receaved from Timothy, and Timothy from Paul, and which Paul receaved from the LORD. It was in sence no new doctrine, when it is taught by Paul, much lesse when taught by Timothy, and least of all when taught by these who receaved it from Timothie. So that the Socinian distinction of the necessity of a speciall calling to the Ministery when the doctrine is new, not so when the doctrine is not new, cannot here help them. 3. Thes: Teachers are distinguished from those who are taught: Every man may not be a Teacher. It is a peculiar and particular calling, and it is no part of the generall calling of Christians: Therefore both here, and Gal: 6. 6. there is such a distinction …n the Church, some are Teachers, some are taught in the Word. 4. Fitnesse and abilities; yea, both grace and gifts together, cannot warrant a m…n to assume to himself the function of Teaching or Preaching to others, except he be thereunto allowed, and appointed, and entrusted. The Apostle sayeth not, the things that thou heard of me, the same I will that faithfull and able men, who ever shall be willing to the work, teach others also, faithfulnesse, and fitnesse, or ability cannot make a sufficient calling, but qualifie a man for that which he shall be called unto. Aptitude is one thing: to be cloathed with a calling, power and authority is another thing. 5. There is more that belongs to the calling of Pastors and Teachers, than the Churches electing, or choosing of them: for those unto whom the power of Ordination belongeth, do also commit unto them that which they are entrusted with, the same commit thou, &c. foreign. 'Tis from foreign, which (as H: Stephanus in Thes: ling: Gr: tom. 3. pag 1505. noteth) not seldome in the new Testament doeth signifie, depositum alicujus fidei committere, fiduciarium tradere alicut, where he citeth this very Text, and I shall clear it yet further from Luke: 12. 48. and unto whom men have commited much foreign, of him they will ask the more, which is the conclusion of the parable concerning a faithfull and wise steward, appointed by his Lord to be ruler over his houshold; to give them their portion of meat in due season, and that Parable is meant of Pastors or Ministers lawfully called and sent, as hath been before cleared.
Ninthly, as we are obleidged by our Covenant to endeavour such a Reformation, as is most agreeable to the word of God, and the Example of the best reformed Churches, so in this particular of Ordination, and a speciall call and setting apart of men to the Ministery, we have not onelyonly the example of the ancient and reformed Churches, but the word of God it selfe directeth us this way. 1. Before the law when the first borne in families (not all promiscuously) acted the part of Priests or publick Ministers. Whereof there are some expresse examples in Enoch a Prophet, Gen. 5. 24. Iude Epistle, vers. 14. Noah, Heb: 11. 7. by whom God preached to the old world, 2 Pet: 2. 5. and so are we to understand Gen: 6. 3: Abraham a Prophet, Gen: 20. 7. Melchisedeck the Priest of the most high GOD, is thought by many learned men (following both Ionathans Targum, and that of Ierusalem) to have been Shem, the first born of Noah: of Iacob also (who got the birth-right from Esau) we read that he built Altars, and called, upon the name of the Lord, and he was a Prophet, Gen: 49. And it is often mentioned by Moses, that the sons of Aaron were taken in stead of the first borne. 2. Under the Law, when not onelyonly the Prophets, but the Priests also who were ordinary Ministers, had a speciall Ordination to their office. 3. Under the Gospell in the primitive times, for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times.
Tenthly, and lastly without a clear calling, and lawfull Ordination, how shall people receave the word from the mouths of Ministers, as Gods word, or as from thos… who are sent of God? Or how shall people reverence and highly esteem their Ministers who labour among them, obey them, and submit unto them, as they are commanded, 1 Thess: 5. 12, 13. Heb: 13. 17? And since he that is taught ought to communicat unto him that teacheth him, in all good things, Gal: 6. 6. and God will have those who labour in the Word and Doctrine to be maintained, and that they who sow spirituall things, reap temporall things, 1 Cor. 9. 7, 9, 11, 13. 1 Tim: 5. 18. Yea, the Apostle puts the stamp of a Ius divinum upon it, 1 Cor: 9. 13, 14. having mentioned the Priests maintainance in the old testament, he addeth: Even so hath the Lord ordained that they which preach the Gospell, should live of the Gospell. So that Socinians and Anabapt…sts will finde themselves puzled mightily with this dilemma, either it is the will of God, that none preach the Gospell, but such as are called, appointed, and ordained thereunto, or otherwise it is his will, that those who preach the Gospell, not being thereunto chosen, called and ordained, must be maintained as well as Ministers lawfully ordained and cal…ed, and if so, its like enough People shall have good store of Preachers, and their purses shall pay well for it.