Apology for Our Public Ministry and Infant Baptism, Title page – Dedication
AN APOLOGIE For our Publick Miniſterie, AND Infant-Baptiſm.
Written ſom years ago for Private ſatisfaction of ſom Diſſenting Brethren; and upon requeſt enlarged and Publiſhed for the ſame ends.
By William Lyford, B.D. and Miniſter of the Goſpel at Sherborn in Dorcetſhire.
DEUT. 12.19.
Take heed to thy ſelf, that thou forſake not the Levite, as long as thou liveſt upon the earth.
1 THES. 5.12, 13.
Wee beſeech you brethren to know them, which labor among you, and are over you in the Lord, and admoniſh you, and esteem them very highly in love for their works ſake, and bee at peace among your ſelves.
Lux. 10.16.
Hee that heareth you heareth mee; and hee that deſpiſeth you deſpiſeth mee.
LONDON, Printed by William Dugard, 1652.
To my loving Chriſtian friend, Mr John Raymond wiſheth increaſ of Grace.
SIR!
ACcording to your earneſt deſire and my promiſs, I have ſent up unto you the heads of thoſe Reaſons with large additions, which four years ago I tendred to ſom of our Church-forſakers, with hope to have gained them to unitie and communion with us. But by that time Houſpreaching was counted a fine knack, and our Engliſh people taught to queſtion the Calling of their Miniſters, to call them by new names, Baals Prieſts, the black guard, Antichriſtian Prieſts, &c. And then 'tis high time to ſet up themſelvs; if they had lived in the primitive times, when Chriſtians did meet in dens and ſecret places for the worſhip of Christ, with hazard of their lives, they would have counted it a bleſſed privilege to enjoy the free uſe of the Ordinances in publike Aſſemblies; but now that libertie is granted, it is deſpiſed; our people are wanton and unthankful. Surely our Lord Chriſt was no Corner-creeping Preacher, Hee diſclaimed it, I ſpake openly to the world, I ever taught in the Synagogue, whither the Jews reſort, Joh. 18.20.and in ſecret have I ſaid nothing: Neither doth hee allow it in his ſervants, whom hee forwarns not to ſeek him in Corners, Mat. 24.26 if they ſhall ſay unto you, Behold he is in the deſart [among thoſe which withdraw themſelvs from the publike profeſſors,] Go not forth; Behold hee is in the ſecret Chambers, Believ it not. When men ſhall ſay unto you, in ſuch a houſ or Chamber, there is one that hold's forth Chriſt moſt ſweetly in a Goſpel-way, let us go to him; Go not forth, ſaies the Text, Believ it not: How ſhould any believ it? for what one new ſweet Doctrine concerning Christ his perſon, or offices …ave yee learned there, which yee were not taught before. Have yee …y your new way gotten farther aſſurance of your ſalvation? Have yee thereby grown in grace, and more eſcaped the corruptions that are in the world through lust? or are yee more intangled in the ſame? What? Chriſt ſweetly held forth, and yet no ſavour of that knowledg ſtick upon your ſouls? I demand with S. Paul, 2 Cor. 11.4.Hee that cometh and preacheth, doth hee preach another Jeſus, whom wee have not preached, or another ſpirit, or another Goſpel which yee have not accepted? Chriſt held forth in private, is it the ſame Chriſt, or another? the ſame way of Juſtification, the ſame ſpirit of ſanctification, which wee have taught, or another? if another, I boldly affirm it, it is a falſ Chriſt, a falſ Goſpel, a falſ ſpirit: But if the ſame, why do people deſert the Ordinance, as if it were not the ſame? Yes, becauſ other men have a better way of Teaching Chriſt, and wee go not from one Chriſt to another, but to the ſame Chriſt held forth in a ſweeter manner. Anſw. If that bee the intent, then it is your wiſeſt and ſureſt way to partake of both, viz. of the Bleſſing of God in the Aſſemblies, and of the help of anothers gifts, either before or after the publick, by which means you will avoid the ſcandal now given (which an honeſt man will make conſcience to do,) and you'l bee ſure to meet with Christ, if hee bee any where manifeſted.
SIR, You may remember that I have often invited the people to com to mee, and open their doubts, which ſom have don (eſpecially when ſelf-examination of our ſpiritual eſtates was more in uſe amongſt Christians.) Yea, I have offered, that if any ſoul could think of any matter or Text which might ſerv to anſwer their doubts, to eaſ their ſcruples, to direct their Conſciences in particular Caſes, or to inform their mindes in any point or Text not uſually handled, that they ſhould chuſe the way to acquaint mee with their deſires, and I would ſtudie to anſwer their expectation: I do not remember, that any made uſe of this liberty, beſides your ſelf, who once deſired mee to preach upon that Text, Joh. 6.44. which I readily did in two Sermons, and ſhall as readily do the like, for any ſoul in the Congregation. I have not uſed to trouble their heads with Controverſies of the times; but when I had finiſhed my Bodie of Divinitie, (which was the ſubject of my morning Sermons, wherein I aimed chiefly at Laying of foundations, as in the afternoons Sermons, going through ſom entire piece of Scripture (as the whole Epistle to the Galatians,) wherein I aimed eſpecially at larger Applications for inſtruction in holineſs and trials of our ſpiritual eſtate.) In the year 1647. The Teſtimonie of the London Miniſters againſt the Errors of the times coming forth, I (to avoid ſuſpicion of loading the times with Errors,) did take the Opinions as they were there drawn up to my hands and upon each head, I laid down one or two diſtinctions very breifly (not by Obj. and Sol.) that ſo by ſorting every thing apart, the Chaff by it ſelf, the Wheat by it ſelf;Heb. 5.14. my people might have their ſenſes exerciſed to diſcern both good and evil, and ſee in which ſide of the diſtinction lay the Truth and in which the Error,Phil. 1.10. and ſo neither condemn all nor imbrace all things in the Lump, but bee able to diſcern things that differ. In all which, as in the courſ of my miniſterie, with all caution and tenderneſs avoiding this, Never to encourage any thing of the fleſh, nor diſcourage any thing of the ſpirit in my Hearers. The which exerciſes, if God bee pleaſed to reſtore my health, I intend ſhortly to reviſe and publiſh.
Learned men will wonder, why I ſhould come forth now in the Fag end of the day with a ſtale Controverſie: But ſo long as ſin reign's, we ought not to bee ſilent. Varietie of Books, though for matter the ſame, is of good uſe: You ſee that notwithstanding all the Ammunition in the*Commonwealth or Nation. Kingdom, there is new made daily, ſome are naked, or the old is lost; ſo it is in Books, which are more needful then Arms, all com not into all hands, many would read little, if Books were not new. It's noted of the Arrians, that they got the ſway of the world, and overtopt the Orthodox, partly by their ſubtilty crerping into Emperors Courts, partly by their unwearied diligence; the Orthodox after ſound Confutation of their Hereſie, ſitting down content with that diſcharge of their dutie: And ſurely if ever our glorious lights of the ſanctuarie bee put out, and new ones ſet up in their ſtead, next unto God's wrath penally inflicting ſuch a judgment for a Peoples unthankfulneſs, it will bee aſcribed to our lazineſs, and their unwearied diligence, rather then to any truth of their Cauſ; or excellence of their Arguing: For they do not or will not know when they are confuted, but after their Arguments anſwered ten times over, they are as brisk to offer new. diſputation, inſiſting upon their old bald Arguments, as if never uttered before; their diligence ſhould provoke us to the like, if not their diligence, yet love to their ſouls ſhould, 2 Tim. 2.25.remembring that of Paul, in meekneſs inſtructing thoſe that oppoſe themſelvs, if at any time God will give them repentance to the acknowledging of the truth, that they may recover themſelvs out of the ſnare of the Divel, wee muſt not give over a Patient while there is hope, no not though they oppoſe themſelvs, but with long-ſuffering they muſt bee instructed, becauſ as the gift of grace, ſo the time of grace is in God's hand alone. It is a great skill to diſcern who are to bee forborn and who to bee oppoſed, they that make Diviſions and parties in the Church and ſcandalize the Doctrine are to bee avoided,Rom. 16.17. others that walk humbly and peaceably under that weakneſs and diſſenting Opinion from their brethren, are to bee forborn, loved, and cheriſhed, till wee meet in heaven, where Luther and Calvin and all, whoſe Faith and hearts do center in the Lord Chriſt, ſhall for evermore bee fully agreed. To his Grace I commend you, who is able to eſtabliſh you, and reſt
Yours, and the Churches ſervant in the Goſpel of Jeſus Chriſt, WILLIAM LYFORD.
AN APOLOGIE FOR Our Publick MINISTERIE.
TOuching the Office and Calling of Miniſters, and Lay-men's preaching, the Queſtion is not, Whether Chriſtians may and ought privately to edifie one another by admonitions, counſels, reproofs, repetition of Sermons, reading of good Books and other Chriſtian conferences, all this I grant and commend to practice from theſe Scriptures, Heb. 3.13. 1 Theſ. 4.8. 1 Theſ. 5.11.14. Rom. 15 14. But the whole ſtate of the controverſie may fitly bee reduced to theſe three heads:
Queſt. 1. Whether the work of a Miniſter in the Adminiſtration of the Word and Sacraments, bee a Calling, Office and work diſtinct from the reſt of the people? Whether there bee any ſuch Calling or Office for that holy work in the New Teſtament? Affir.
2. Whether Ordination of Miniſters for Adminiſtration of Word and Sacraments bee an Ordinance of Chriſt in the New Teſtament? Affir.
3. Whether it bee lawful for men uncalled and unordained to Take upon them the preaching of the Word in the Name and with the autoritie of the Lord Jeſus, or the Adminiſtration of the Sacraments? Neg.
The anſwer and determination of theſe three Queſtions will clearly ſtate the Cauſ, which I ſhall do in three Concluſions.
Concl. 1 1. The Miniſterie is a diſtinct Calling and Office, which they are bound to attend unto, and None but they can or ought to perform.
Concl. 2 2. Ordination of Miniſters by impoſition of hands of other Miniſters for the Adminiſtration of the Word and Sacraments, is an Ordinance of Chriſt in the New Teſtament.
Concl. 3 3. No man uncalled and unordained can with good Conſcience intrude or enter upon that Work and Office, it is a great ſin ſo to do. Of theſe I will ſpeak in order.
The firſt Concluſion in Anſwer to the firſt Queſtion, viz. that the Miniſterie is a diſtinct Office and Calling, is proved 1. By expreſs words of the Text, 1 Tim. 3.1. if any man deſire the Office of a Biſhop, hee deſireth a good work: The Text tell's you that Biſhop, or Preſbyter, is an Office, a good Office, and hee that is made a Biſhop is a man in high Office, even to take care of the Church of God, ver. 5. and in him there are required manie qualifications which are not required in other Believers. Again, Paul writing to the Philippians doth plainly diſtinguiſh the Bodie of Saints from the Officers, To all the Saints which are at Philippi with the Biſhops and Deacons, Phil. 1.1. By Biſhops there, all underſtand Miniſters of the Goſpel, in Office of Teaching diſtinct from the people, who were Saints, but not Biſhops. So in the Church of Epheſus, the like diſtinction between Paſtor and People in reſpect of Office and Calling is obferved. Act. 20. Paul called for the Elders of the Church, verſ 17. Hee minde's them of their Office, verſ 28. Take heed to all the flock over which the holy Ghoſt hath made you overſeers or Biſhops, to feed the Church of God, for ſo did Chriſt ordain, and ſet in the Church ſom Paſtors and Teachers for the work of the Ministerie, Eheſ. 4.11.12.e.i. to bee Guides to the Flock, to feed them with wholſom Doctrine, Heb. 13.7, 17. Remember them which have the Rule over you, who have ſpoken unto you the Word of God, and ſubmit your ſelvs, for they watch for your ſouls. In which places you ſee that Miniſterie of the Word is a name of Office given to certain men deſigned and ſingled out to that work, as a ſpecial work not common to others, take one clear place more, viz. 1 Theſ. 5.11. Comfort and edifie one another, [there's the peoples mutual dutie in private.] But verſ. 12. know them which labor among you and are over you in the Lord and admoniſh you, there's the Paſtor's Office and dutie, who, though they may bee but even with you in reſpect of Gifts and Graces, yet they are over you in the Lord: in reſpect of their Office and Work, they are over all, even over them which were able Concl. 1 privately to admoniſh one another; and the people's dutie is to know, i.e. to acknowledg them as ſuch, and to eſteem them very highly for their work's ſake, becauſ God hath ſet them over you in that Office.
By all which places of Scripture it is evident that in the Churches of Chriſt
Som are Paſtors and Elders to feed Some are Guides and Rulers
Som are Sheep & the flock to bee fed Som are Guided and Ruled.
Som are ſingle Saints:
Som are Biſhops over them in the Lord.
There is a work wholly to bee attended, and men appointed to attend that work wholly. Names of Office, without an Office, are meer mockeries; the Names of a King, of a Steward, Paſtor, Biſhop, Guide, &c. without their reſpective Offices are not given in Scripture; In the places now cited, you finde thoſe diſtinctive Titles and Names joyned with the work it ſelf. I demand then with the Apoſtle, Are all Teachers? 1 Cor. 12.28. Rom. 14.4.are all Biſhops? are all Guids and Paſtors? The Miniſter and his Work are as preciſely diſtinguiſhed by the holy Ghoſt from all other Callings, as can bee written with ink and paper. Now that which Chriſt hath ſet up, who ſhall dare to pull down? Thoſe which Chriſt hath diſtinguiſhed, no may confound. Paſtor and People, Biſhops and Flock, Guides and guided are relatives, and ſtand in ſuch direct oppoſition one to the other, that, in reſpect of the ſame ſubject, the one cannot bee the other: the Father is not the Son, nor the Son the Father; the Maſter is not the Servant, nor the Servant the Maſter; the King is not a ſubject, nor a ſubject the King; And therefore regularly, the one cannot do the duties of the other. A Guifted man, as ſuch, is not a Biſhop, nor a Presbyter, nor a Paſtor, for theſe are diſtinguiſhed from other men, that have Gifts, but not Office.
Secondly, This firſt Concluſion is proved from the ſpecial Charge given to Miniſters, over and above what is incumbent on private perſons, as for example, Col. 4.17. Take heed to the Miniſterie which thou haſt received of the Lord that thou fulfil it—and to all the Flock over which the holy Ghoſt hath made you over-ſeers, Act. 20.28. with 1 Tim. 4.16. Take heed to thy ſelf and to the Doctrine, meditate upon theſe things, Give thy ſelf wholly to them, i.e. to Reading, Exhortation and Doctrine, verſ. 13.15. The work to which thou waſt ordained, verſ. 14. And as God hath given a Charge to Miniſters, ſo hee doth require an exact account of their doings in this Concl. 1 kinde. 2 Tim. 4.1, 3. I charge thee before God and the Lord Jeſus Chriſt,Ezek. 3.18. Ezek. 34.2, 4, 10. Zech. 11.17. who ſhall judg the quick and the dead at his appearing, preach the Word, bee inſtant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort with all long-ſuffering and Doctrine: This is the Miniſters Charge. Now all do not lie under this weightie Charge and account. Hath every Gifted man a Flock to feed? a Miniſterie to fulfil? or are they bound to give themſelvs wholly to that work forſaking all other Callings? No, but they are perſons ſingled out and deſigned to this Office and Work, upon whom this Charge doth lie.
3. Our third proof is from the honor and maintenance appointed for them that preach the Goſpel, the Lord hath ordained that they which preach the Goſpel ſhould live of the Goſpel. 1 Cor. 9.13, 14. And that the Presbyters which labor in the Word and Doctrine ſhould bee counted worthie double honor, 1 Tim. 5.17. And can Lay-preachers challenge this honor and maintenance?
The ſum of all is this, Miniſters, and none but Miniſters, are Biſhops, Paſtors or Elders; They, and none but they, are bound to give themſelvs wholly to that work; They, and none but they, are under that heavie Charge and account; They, and none but they, can by divine Autoritie of Chriſt's ordinance, 1 Cor. 9.14.challenge to live of the Goſpel; They, and none but they, to whom theſe Characters do belong, are the men whom God hath made Miniſters of Chriſt and Stewards of the Myſteries of God, 1 Cor. 4.1.
Oject. 1 Two Objections com to bee anſwered: For ſom do ſay, Wee preach not as men in Office, but in another capacitie, as gifted men.
Anſw. Anſwer, See the folly of this Objection, it is as if you would ſay, there bee two ſorts of Preachers, ſom that are appointed and ſent, and ſom that are not, and yet do it: Som preach in a preaching capacitie, and ſom not in a preaching capacitie: Som are Called, ſent and Autorized by Chriſt to preach, ſom are not ſo Autorized, and yet they preach. It is a contradiction to preach in a non-preaching capacitie, becauſ to preach in the Name and by the Autoritie of Jeſus Chriſt, doth imply a publike miſſion and Autorizing; If an ordinarie Souldier ſhould uſurp the office of a Colonel, or a Colonel the office of the General, or a private man the office of a Conſtable, would this bee a good anſwer to ſay, I do it not in the capacitie of a Conſtable, or Colonel, or General, but in another capacitie, as a man Gifted for ſuch actions; I believ ſuch an under-taker would bee ſeverely puniſhed in the capacitie of an Ʋſurper, of a buſie-diſturber of publike Order. His being Gifted Concluſ. 1 cannot excuſe his arrogancie, becauſ thoſe offices cannot bee duly performed by any other capacitie then of their Office and Patent.
Object. 2 But the better to overthrow our Office, and make no Calling of it,ſom ſay, let them work as others do, for their living. Cannot they preach without ſtudie and books? it is a ſign they preach not by the Spirit, &c.
Anſw. 1 See the honeſtie of this objection, It is all one as if a laborer ſhould work all the week in plowing or threſhing to provide you food, or to make you a ſuit of clothes againſt the Sabbath, were it juſtice to ſay to him at the weeks end, Go work for your living, when hee ha's been all the while about your work? Such another piece of Juſtice and Honeſtie it is to ſay, Let Miniſters work for their living, when as they have ſpent their time, and ſpirits, and Talents to do you ſervice, to prepare food and raiment for your ſouls. Chriſt count's preaching to bee a labor, elſ hee would not have ſaid, the laborer is worthie of his hire; yea and hard labor too, elſ hee would not have compared Miniſters to ſouldiers, to ſhepherds, to husbandmen, to the labor of the ox that treadeth out the corn.
Beſides,1 Cor 9.13, 14 Chriſt hath ordained that miniſters ſhould live by their preaching, as by a Calling, as the Prieſts under the Law did: As they that miniſtred about holy things, did live of the things of the Temple, even ſo hath the Lord ordained, that they which preach the Goſpel ſhould live of the Goſpel. Theſe men oft Call for Goſpel Ordinances; Lo here is a Goſpel-Ordinance, and yet they cannot ſtoop to it; (for ſay they, let miniſters work—) But let ſuch men remember that Complaint of Paul, who though hee did not regard monie, yet hee write's it up among his wrongs and ſuffrings, that hee was fain to labor for his living, working with his own hands, 1 Cor. 4.11, 12. to this hour wee both hunger and thirſt, and labor working with our own hands. Therefore forbear to uſe this objection, unleſs yee mean to bee Perſecutors.
Anſw. 2 To the ſecond part of the objection, do but obſerv how directly oppoſite it is to God's word. Paul bid's Timothie give attendance to Reading and to Doctrine, 1 Tim. 4.13. But you ſay, Can they not preach without ſtudie? Paul ſaie's verſ 15. Give thy ſelf wholly to theſe things, that thy profiting may bee known; A man ſo rarely gifred as Timothie was, of whom there went certain prophecies what a rare man hee would bee in the Church, educated from his infancie Concluſ. 1 in the Scripture, yet hee muſt give attendance to ſtudie and reading, and that whollie, all is little enough; and muſt not wee much more follow our ſtudies?2 Tim. 2.4. Paul ſaie's, wee muſt not intangle our ſelvs in worldly imploiments. But you ſay, a man may follow a Trade all the week, Verſ. 15.and yet preach the Lord's day. True, after a wilde faſhion, but not like a workman that need not bee aſhamed, rightly dividing the word of truth.
Anſw. 3 To the third part of the objection, I ſay, it is a mere deluding of people to ſet the Spirit of God againſt God's means, in and by which his Spirit doth uſually work. The Spirit is it which worketh effectually in the miniſterie of us all,Gal. 2.8. the ſufficiencie, and efficiencie is not of us, but of God, but yet the Spirit worketh by ſuch Gifts as himſelf beſtoweth, 1 Cor. 12.4. There bee diverſities of Gifts, but the ſame Spirit, and by the right uſe of thoſe Gifts, the Spirit doth work to the edifying of the Churches; For the manifeſtation of the Spirit is given to every one to profit withall. i.e. Whoſoëver hath any Gift manifeſting the miraculous power of the Spirit, it is given, not for oſtentation, or to bee admired, but for this onelyonly end, for the profit of all, verſ 7. Now the Gifts then given to profit the Church withall, in the way of instruction, are reckoned up ſix. 1. Sapientia, wiſdom, to applie Chriſtian Doctrine to Practice and Uſe of believers. 2. Scientia, a knowledg of Principles and deep points of Religion. 3. Prophecie, i.e. a Gift to expound the prophecies and ſecret things of Scripture. 4. Diſcerning of ſpirits, viz fanatick and counterfeit inſpirations from true. 5. Divers kindes of tongues, that all Nations and languages might hear and underſtand the Goſpel. 6. Interpretation of tongues wherewith others did ſpeak, and wherein the Scripture is written: Theſe Gifts of the Spirit are uſeful and profitable for the Church, they were miraculous for the manner of coming by them, but the Doctrine taught was the ſame which was before revealed. Theſe Gifts may either bee acquired, or infuſed; At firſt they were infuſed immediately, both for the honor of the Goſpel, and the ſpeedier ſpreading of it; Afterwards they are continued for the good of the Church by the Help of ſtudie or praier: Even as the Gift of Healing is now continued by the ſtudie and Art of Phyſick; without the Gifts of wiſdom, ſcience, and tongues, wee can never ſoundly, nor fruitfully make known the myſteries of Scripture; and hee that by ſtudie and praier doe's attain the uſe of any of theſe Gifts in preaching, hee preacheth by the Spirit: if the Things which wee preach, bee the things Concluſ. 2 which the Spirit hath revealed in the written word, and the Gifts by which wee preach, bee the Gifts of the Spirit, then, whether the means by which wee com by thoſe Gifts, bee extraordinarie, as by inſpiration, or ordinarie, as by ſtudie and praier, the matter is the ſame, Wee preach by the Spirit, i.e. by the illumination and guidance of the Spirit, leading us into the truth, which himſelf hath revealed. Wee pretend not, yea wee deteſt all pretenſions of new and immediate inſpirations, whereby the holie Ghoſt is made the Autor of diſorder and confuſion, or a cloak for ignorance, non-ſence and Hereſie.
Concluſ. 2 Our ſecond Concluſion in Anſwer to the ſecond Queſtion in this, viz. Ordination of miniſters by impoſition of hands of the Presbyterie for the Adminiſtration of the Word and Sacraments, is an Ordinance of Chriſt in the New Teſtament.
The work of the miniſterie is an Office and Calling, as you have heard, and Ordination is Christ's Ordinance whereby fit and approved perſons are ſet apart and Commiſſioned for the execution of that Office, in the Name and with the Autoritie of Jeſus Chriſt. Droved 1. by example.The weight of the Controverſie lieth upon this Concluſion, which is directly proved. 1. By example, Wee finde in the New Teſtament four deſcents of men ſent and ordained. 1. Chriſt himſelf was ſent of his Father. 2. The Apoſtles were ſent and ordained by Chriſt, Mark 3.14. 3. The Apoſtles ſent and ordained Timothie and others of their own time. 4. And they that lived in the Apoſtles times did in like manner ordain others to ſurvive, and do the Office of Miniſters when they were dead, and this ſucceſſion of Miniſters is to laſt to the end of the world.
1. Chriſt was ſent and had his Commiſſion from his Father, Joh. 20.21, 22, 23. My Father hath ſent mee. Chriſt himſelf was ſent and Autuorized to preach, elſ hee had not not taken that honor to himſelf, Heb. 5.4, 5.
2d. Deſcent. Chriſt ſend's the Apoſtles, As my Father ſent mee, ſo ſent I you; there's their Commiſſion, hee committed the miniſterie to their execution, which himſelf had received, viz. a power to Preach and Baptize, to binde and looſ, Job. 20.23. with Matth. 28.19. Go yee therefore, Teach all Nations and Baptize them. The Man Chriſt could do nothing, but by Commiſsion from the Father, nor the Apoſtles, except Chriſt had given them Commiſſion: both Chriſt and his Apoſtles were ſolemnly inaugurated into their Office of Teaching.
Concluſ. 2 3d Deſcent. The Apoſtles ordained Timothie and others of their own time, 2 Tim. 1.6. Stir up the Gift of God which is in thee, by the putting on of my hands, and the hands of the presbyterie, 1 Tim. 4.14. By Gift there, is meant that Ghoſtly power, or Office, which Timothie received at his ordination, by the laying on of the Apostles hands, in the preſence and with the conſent of the presbyterie, who joined with Paul in that action. Again, wee finde Paul and Barnabas ordaining Elders in every Church where they went, Acts 14.23.
4th Deſcent. Timothie and Titus did ordain others, as theniſelvs had been ordained, and that by the Apoſtle's own appointment, Tit. 1.5. for this cauſ was Titus left in Crete, that hee ſhould ordain Elders in every Citie. So likewiſe Timothie is directed how to lay on hands, not ſuddenly, but with good adviſedneſs, 1 Tim. 5.22. As Timothie was entruſted with the word of Chriſt, ſo Hee muſt commit the ſame truſt to faithful men, able to teach others alſo, that ſo there may bee a ſucceſſion of Teachers, 2 Tim. 2.2. Thus yee have recorded in Scripture four deſcents, 1. Chriſt. 2. His Apoſtles. 3. Timothie and Titus. 4. Elders at Creet and Epheſus, and other Churches where the Goſpel was planted, all ſent and ordained, the two later by ordination in the ordinarie way: thus the Apoſtles in their own Practice admitted men into the miniſterie, and thus they appointed for ſucceeding times; And can any think that Ordination ended with that Age? Is there not the ſame cauſ, neceſſitie, uſe, and reaſon for it in after Ages, as in the firſt times of the Church, when there were as yet extraordinarie Gifts ſtirring in the Church, which are now ceaſed, and therefore the more need of a ſtanding miniſterie?
Secondly,2 From Scripture-Rules. This Concluſion is proved by Scripture-Rules and Precepts given touching Ordination and the manner thereof: Unto Titus Paul give's commandment to ordain Elders, Tit. 1.5. and preſcribe's certain Rules and Canons for the trial and qualification of them that are to bee ordained, verſ 7. a Biſhop muſt bee blameleſs, holding faſt the faithful word, that hee may bee able to convince the gainſaiers, verſ 9. So unto Timothie hee gave directions and rules touching Ordination, 1 Tim. 5. 22. Lay hands ſuddenly on no man, neither bee thou partaker of other mens ſins. i.e. Admit not any into the miniſterie without ſufficient examination, and good proof of their abilitie for learning, and godly converſation, elſ the blame will light upon thee, becauſ by the laying on of thy hands they were admitted Concluſ. 2 into that ſacred function. What need Titus bee left in Crete to ordain Elders in every Citie, if Saints of themſelvs might do all without Ordination? And to what purpoſe are thoſe Cautions and Directions about Ordination, if there were no ſuch thing to bee don? if Ordination it ſelf bee needleſs, then much more is the manner of doing it needleſs.
Anſw. Som think that the cerimonie of laying on of hands may bee omitted: Anſ. Somtimes wee muſt bee tied to example in the leaſt geſture, though not preſcribed, and yet men preſume to diſpenſ in a circumſtance expreſly preſcribed. Why ſhould wee bee wiſer then Paul? Why ſhould wee bee aſhamed of Gods expreſs will? Timothie was ordained by laying on of hands, and enjoined to lay on hands on others in their Ordination: thus were the Deacons ordained, Act. 6.6. and thus were Saul and Barnabas ſet apart for the execution of their Calling, Act. 13.3. And ſeeing the Scripture is ſo punctual about the Manner of Ordination, and the Qualitie of Perſons to bee ordained, the Dutie it ſelf is much more eſtabliſhed, even as when God give's us rules for praying, faſting, alms, Magiſtrates,Matth. 6.1, 3 &c. it doth neceſſarily implie that there muſt be Magiſtrates, & praying, &c. And herein is fulfilled that prophecie of Eſ. 66.21. concerning the Miniſterie of the N. T. I will take of them for Prieſts, and for Levites, ſaith the Lord. (i.e.) Though the diſtinction of Tribes bee taken away, and that old Prieſthood ceaſed, yet God promiſed it as a bleſſing to the Church of the Gentiles, that hee would raiſ up of themſelvs ſom that ſhould bee in ſtead of the old Prieſts and Levites, in things perteining to God.
Upon theſe undeniable proofs, I frame theſe 3 Arguments, as to the main cauſ.
Argument. 1 1. Look how the Apoſtles did ordain, and call Miniſters of the Word, and as they appointed others after them to bee ordained and ſent, ſo and in like manner, ought men now to bee ſent and ordained. But the Apoſtles did ordain men for the miniſtration of the word and ſacraments by laying on of hands, and alſo appointed and enjoined the ſame to bee don in the Churches of Chriſt—therefore it is Chriſt's Ordinance, that ſo it ought ſtill to bee don, and they that do otherwiſe do go againſt the example and appointment of the Scripture, and ſo overthrow an Ordinance of Chriſt in the N. Teſtament.
Argument. 2 2. That which is contrarie to the examples, rules and directions of Scripture, cannot bee don without ſin. —But to adminiſter the Concluſ. 2 word or ſacraments without Ordination is contrarie to the examples and rules of Scripture; therefore it is unlawful, and cannot bee don without ſin.
Argument. 3 3. If Sending bee more then Gifting (by God's word) then there is ſomthing more by God's word required unto preaching, then ſole Gifting: —But Sending is, according to God's word, more then Gifting, therefore ſomthing more then Gifting is required to make a preacher of the Goſpel.
That Sending is more then Gifting, is evident, becauſ Gifted men muſt bee ordained. Timothie was a man rarely Gifted, yet hee was ordained and ſent by the outward calling of the Church, 1 Tim. 4.14. and ſo were the reſt of whom wee read, 1 Tim. 2.7. Act. 13.2, 3.
There bee two things required to make a Miniſter. 1. Gifts, which muſt bee tried and approved. 2. Ordination and ſolemn Inauguration into their Office. Gifts give not Autoritie to any man for any thing; the Lawyer at the Bar may have as great gifts as the Judg upon the Bench, yet becauſ-hee hath not the like Commiſſion, hee may not intrude upon the Judges office. A private man may bee as well Gifted as a Juſtice of Peace, yet, without a Commiſſion, hee may not do his office; ſo is it in this preſent caſe.
There is but one branch of the ſecond Concluſion unproved, which ſaith that Ordination muſt bee by the laying of hands of other Miniſters, and this is added to put a difference between true and falſ Ordination: In ſom congregational Churches, they have their Paſtors ordained (i.e.) choſen and appointed by the people: Truely then they may preach and exerciſe Miniſteriall Acts in the name of the People, but not in the name of Chriſt, unleſs they did derive their Autoritie by Ordination from Chriſt.
It is a groſs miſtake to think or teach that Church-power is Originally in the People, as the proper ſeat and ſubject thereof, from them to bee derived and placed upon whom they chooſ: Chriſt gave all power to the Bodie of the Church finaliter & objectivè (i e.) for their uſe and benefit, according to that of the Apoſtle. 1 Cor. 3.22. All things are yours, whether Paul, or Apollo, or Cephas, all are yours, i.e. for your ſervice and ſalvation, but they are not yours, i.e. they are not of your making and autorizing: Church-power is firſt ſeated in Chriſt the Head and Apoſtle of our poſſeſſion, and from him committed to his Apoſtles, and from them to Biſhops and other Miniſters Concluſ. 2 ſters by ſucceſſion: they commit the ſame to others which themſelvs had firſt received, but (according to that known rule) no man can give to another, that which himſelf hath not firſt received, therefore the people which never received Orders, nor Power to adminiſter the word, ſacraments, and keies, how they can can beſtow it on others, is beſides all Scripture and reaſon: Church-power is in the Miniſters of the Church by Derivation from the Apoſtles, and they alone can commit, and Tranſmit it unto others. The Text is expreſs which ſaith, that Ordination is by the hands of the presbyterie.
Object. But how can you can juſtifie your calling to the Miniſterie, ſeeing you were ordained by Biſhops, and Biſhops from the Pope, and the Pope is from the devil. You loſt your true ſucceſsion in the Papacie, and the calling which yee now have, is Antichriſtian.
Sol. The Papiſts ſay, wee have no true Miniſterie, becauſ at the Reformation wee received it not from Rome. The Browniſts ſay our Miniſters are not rightly called into their Offices, becauſ wee r…eived it from Rome. Thus wee are condemned of all hands, one of theſe accuſers muſt needs charge us falſly, but admit both their allegations to have ſom truth, yet neither of them do conclude what they intend.
1. To anſwer the Papiſt, I ſhall onelyonly crave leav to inſert among my plain pages, a letter of that moſt godly learned man, Dr Reinolds to a friend of his, who craved his help to anſwer the challenge of ſom Papiſts touching the lawfulneſs of our Miniſterie.