Five Disputations of Church Government, Chapter 9 – Title page 2
CHAP. IX. The sinfulness of despising or neglecting Ordination.
Sect. 1. IT is a thing so common and hardly avoided, for men in opposing one extream, to seem to countenance the other and for men that are convinced of the evil of one, to run into the other as the only truth, that I think it necessary here to endeavour the prevention of this miscarriage: and having said so much against the Necessity of Prelatical Ordination, and in some cases of any, I shall next shew the greatness of their sin that despise or neglect Ordination when it may be had.
Sect. 2. For the right understanding of what is to be said, I must again remember you, that though it be not at the Ordainers will to deprive the Church of Ministers, and it is none of the Question which they have to resolve, Whether the Church shall have Ministers or none (and therefore there may be Ministers without them, if they would hinder or refuse;) And though it be not the Question which is put to their decision, What kind of Ministers the Church shall have (for that Christ hath determined of;) nor yet what Qualifications are necessary to them, (for that also Christ hath already set down;) yet is it a great and weighty case that is put to the decision of Ordainers, that is, Whether this man be thus qualified as Christ hath described and required in Ministers? and whether he be the fittest person (or fit at least) for the particular charge to which he is called? And the right determining of this question is a thing that the Churches welfare doth very much do depend upon.
Sect. 3. And therefore it is the decision of this one Question, that Ministers, People and Magistrates themselves, must all contribute their powers and endeavours too in their several places. All that they have to do is but to see that the Churches have fit men, even such as are qualified as God requireth. The People must choose fit men: or consent to them when chosen for them: The Pastors must try them, and Approve them, and only them that are fit: The Magistrate must encourage, assist and defend fit men, and forbid such as are intolerably unfit, and not permit them to abuse the name and Ordinances of Christ, and wrong his Church.
Sect. 4. This treble guard at the door of the Church doth much tend to its security, and preservation from the great evils that intruders may introduce. And each party of the three hath a special interest which should make them carefull of the business. 1. The people have great reason to have a hand in it, and to be carefull: For it is their Souls for which their Overseers watch, and their Salvation that is concerned in it. And he that will not trust his Son with any Tutor without due choice, nor his state with every Lawyer, nor his body with every Physician, no nor his land, or cattle with every servant, but will choose the best, hath reason to know upon whose care he trusteth his soul. For though it may be some excuse, it will be no justification of them that lie in sin and misery, to say, Our Teachers did mislead us. For if the blind lead the blind, it is both that fall into the ditch: And as Cyprian saith (with the rest of his Collegues,) Epist. 68. (alias Li. 1. Ep. 4.) [Propter quod plena diligentia, exploratione sincer… oportet eos ad Sacerdotium delegi, quos a Deo constet audiri. Nec sibi plebs blandiatur, quasi immunis esse a contagio delicti possit cum Sacerdote peccatore communicans, & ad injustum at que illicitum praepositi sui Episcopatum consensum suum commodans, &c.—] Besides the work of the Ministry is Teaching and Perswasive, and the success is only on the Willing: and seeing we can do nothing on them for their good against their wills, or without their own Consent, it is needfull therefore that some way or other their Consent should be procured, unless we would frustrate all our labour, and miss our end. And also, a Church is a Society Voluntarily conjoined for holy Worship and Living: and therefore it is contrary to the nature of it, that they should have Pastors, or be members and not Consent.
Sect. 5. And 2. For the Magistrate, there is great reason that he have his part also in the work: For the honour of God must be his End; the Law of God his chiefest Rule; …he Church of Christ his chiefest subjects; and the work of Christ, his chifest care and business. And seeing he Ruleth from Christ, and by Christ, and for Christ, it is necessary that he take care of the quality, and enterance, and carriage of Ministers, on whom Christs work and honour doth so much depend.
Sect. 6. Yet is there here a special difference between the works of these several parties in admitting men into the Ministry. The proper or necessary work of the people, is but to discern and consent: Whether they be the first Electors, is a matter of indifferency in it self, & is sometime fit, and sometime unfit. The Magistrates work is not to Ordain Ministers; but carefully to Oversee the Ordainers and the People, that they put in none but worthy men: And if he find that they miscarry, he is not (ordinarily at least) to take the work upon him, and Ordain fitter men himself: but to correct them to whom the work belongs, for their male-administration, and restrain them from misdoing, and urge them by due means to do it better, or cause them to be displaced that are unreformable, that better may be chosen in their stead, that will be faithfull.
Sect. 7. And 3. The reason of the Ministers interest in the work, I shall more at large lay down anon. And though there be a possibility of frequent differences arising, through disagreement of these three several parties, yet Christ would rather use this treble guard for caution, then for the preventing of division, lay open his Church to the injury of intruders.
Sect. 8. And remember again, that it is not in the Power of Magistrates, Ordainers, People and all to make a Minister of Christ, of a man that wanteth the Essential Qualifications: Ex qu…vis ligno non fit Mercurius. He that is not qualified for the works Essential to a Minister, cannot by Ordination be made a Minister: No more then the bare stamp can make currant money of a piece of lead, when the Law makes the Mettal Essential to currant Coin: And no more then a license will make him a School-master that cannot read: or him a Pilot, that knows not how to Rule the ship: saith Cyprian ubi sup. [Sed enim desiderio huic vestro, non tam nostra concilia, quam Divina praecepta respondent; quibus jampridem mandatur voce caelesti, & Dei lege prescribitur, quos & quales oporteat deservire altari, & Sacrificia Divina celebrare. (Here he citeth Scripture) Quae cum praedicta & manifesta sint nobis praeceptis Divinis necesse est obsequia nostra deserviant: Nec personam in ejusmodi rebus accipere, aut aliquid cuiquam largiri potest humana indulgentia ubi intercedit, & legem tribuit Divina praescriptio.] God gives not men authority to contradict his Law, or to Ordain a man uncapable of Ordination; nor introduce the form, where the matter is undisposed for it.
Sect. 9. Perhaps some will ask, What should be done, in case that these three parties disagree: If the Magistrate would have one man, and the Ordainers another, and the people a third, or if two of them go one way, and the third another? To which I answer, There are many things that must be taken into consideration for the right resolving of the case. Either the persons nominated are equal or unequal: Either they are all capable, or some of them uncapable: Either the welfare of that Church dependeth on the choice: or else it may be somewhat an indifferent case. …. If there be but one Minister to be had, and the Dissenters would have none, then it is past controversie, that the Dissenters are to be disobeyed. 2. If one party would have a Godly, Able Minister, and the other would have an incapable, intolerable person, then it is past doubt, that the party that is for the worthy person ought to prevail, and it is his duty to insist upon it, and the duty of the rest to yield to him. 3. If any will make a controversie in this case where there is none, and say, [You say this man is fittest, and I say the other man (that is uncapable) is fittest, and who shall be judge?] The party that is in the right must hold to their duty, till they are persecuted from it, and appeal to God, who will judge in equity. If a blind man say to a man that hath his eye-sight [You say that you see; and I say that I see; you say that it is day, and I say it is night; who shall be believed?] It is not such words that will warrant a wise man to renounce his eye-sight. God will judge him to be in the right that is so indeed. 4. But if really the several parties are for several Ministers that are all tolerable, yet if there be any notable difference in their fitness, the parties that are for the less fit, should yield to the party that is for the more fit. If you say, They discern it not, I answer, that is their sin, which will not justifie them in a further sin, or excuse them from a duty. They might discern, if they were not culpable, in so great a difference, at least whom they are bound to take for the most fit. 5. But if there be no great inequality, then these Rules should be observed. 1. The Magistrate should not deny the people their Liberty of choice, nor the Ministers their Liberty in Approbation or dissallowance: but only Oversee them all, that they faithfully do their several duties. 2. The Ministers should not hinder the people from their Choice, where both parties nominated are fit, but content themselves with their proper work. 3. The People should not insist upon their choice, if the Ministers to whom it belongeth, do disallow the person, and take him to be unmeet, and refuse to ordain him: because obedience in such cases is their duty, and a duty that cannot tend to their loss: at least not to so much hurt to them as the contrary irregular course may prove to the Church. 4. If Magistrates or Ministers would make the first choice, and urge the people to consent if the person be fit, it is the safest way for the people to obey and consent, though it were better for the Rulers to give them more freedom in the choice. 5. If a people be generally ignorant (in too great a measure,) and addicted to unworthy men, or apt to divisions, &c. it is their safest way to desire the Ministers to choose for them. Or if they will not do so, it is the safest way for the Ministers to offer them a man: Yet so that Magistrates and Ministers should expect their Consent, and not set any man over them as their Pastor without consent some way procured. 6. But if they are no Church, but unc…lled persons, and it be not a Pastor of a Church, but a Preacher to Convert men, and sit them for a Church-state, that is to be settled, then may the Magistrate settle such a man, and force the people to hear him preach. 7. If Necessity require not the contrary, the matter should be delayed, till Magistrate▪ Ministers and people do agree. 8. The chosen Pastors should decide the case themselves: They should not accept the place, and Consent, till all be agreed, unless there be a Necessity. And if there be, then the greatest necessity should most sway. If the Magistrate resist, he will forcibly prohibite and hinder you from preaching. If the Ministers resist, they will deny you the right hand of fellowship. If the people resist, they will not hear nor join in worship nor obey. All these if possible should be avoided. The Peoples consent (to a Pastor of a Church) is of Necessity. We cannot do the work of Pastors without it. And therefore neither Magistrates or Ministers can drive us on where this is wanting (unless it be only to seek it, or only to do the work of Preachers to men without.) Unity and Communion with Neighbour-Churches is so much to be desired, that nothing but Necessity can warrant us to go on without it. And the Magistrates restraint is so great a hinderance, that nothing but Necessity can warrant us to cast our selves upon it. And therefore out of cases of Necessity, the Ministers nominated should not consent till all agree: But in cases of Necessity, the souls of men and the worship of God, must not be disregarded or neglected, though neighbour-Churches or Ministers disown us, or Magistrates persecute us.
Sect. 10. Remember these Distinctions for the understanding of what follows. 1. Its one thing to be Approved, and another thing to be solemnly Invested. Ordination consisteth of these two parts. 2. We must difference between Ordination, by one Pastor, and by many. 3. Between Ordination by Pastors of the same Church, or of many Churches. 4. Between Ordination by sufficient or insufficient Ministers. 5. And between Ordnation by Neighbour Ministers or Strangers. 6. And between Ordination by Divided Ministers, and Concordant. On these premised I propose as followeth.
Sect. 11. Prop. 1. Approbation by Ministers is ordinarily to be sought and received by all that will enter into the Ministry. I gave some Reasons before, Chap. 2. Which here I shall enlarge, by which the sinfulness of Neglecting this Approbation may appear.
Sect. 12. Reas. 1. It is the way that God hath appointed us in Holy Scripture, and therefore to be followed. They that Ordained Elders or Bishops in the Churches, did more then Approve them, but could do no less, 1 Tim. 4.14. Timothy was ordained by the Imposition of the hands of the Presbyterie, 1 Tim. 3.15. Paul giveth Timothy the description of Bishops and Deacons, that he may know how he ought to behave himself in the house of God, which is the Church, &c. That is, that he may know whom to Approve of or Ordain, Tit. 1.5. Titus was to Ordain Elders in every City, Acts 13.1, 2, 3. The Prophets and Teachers in the Church at Antioch did separate Barnabas and Paul to the work, with Fasting and Prayer, and imposition of hands. It was the Apostles that Ordained them Elders in every Church, Acts 14.23. Suppose it must be read [by Suffrages] as many would have it, that proveth no more but that the People did consent: But still it is Paul and Barnabas that Ordained them Elders, though with the peoples suffrages, and it is they that are said to fast and pray in the next words. Act. 6.3. Expresly shews that the People chose the Deacons, and the Apostles ordained them [Look ye out among your selves seven men of honest report, full of the Holy Ghost and wisdom whom we may appoint over this business. But I shall cut short this part of my task, because so much is said of it already by many that have written for Ordination, to whom I shall refer you.
Sect. 13. Reas. 2. If there be not a standing regular way for Trying a…d Approving such as enter into the Ministry, then men will be left to be their own judges, and if they can but get the consent of any Congregation, will presenty be Pastors. But this course would tend to the ruine or confusion of the Church, as I shall manifest by evidence.
Sect. 14. 1. If all men may enter into the Ministry that will, upon their own perswasion that they are fit, the most proud, self-conceited, worthless men will be the readiest to go, and if they can get hearers, will most abound in the Church; and the people will quickly have heaps of Teachers. For we all know that many of the Ignorant are least acquainted with their ignorance: and commonly the Proud have the highest thoughts of themselves, and think none so fit to Teach and Rule as they. And what could be more to the shame and hazzard of the Church, then to have it taught and guided by such ignorant unworthy men?
Sect. 15. 2. Moreover, Humble men are so conscious of their weakness, and sensible of the burden and greatness of the work, that they think themselves unworthy, and therefore would draw back; and so by their forbearance would give way to the foresaid proud intruders. And thus the Church would soon be darkened, defiled, and brought low, if all men were their own judges.
Sect. 16. 3. Moreover, it is the common disposition of Erroneous and Heretical persons to be exceeding zealous for the propagating of their errors, and bringing as many as is possible to their mind. So that if all be left to themselves, the most Heretical will run first, and carry their filth into the house of God, and seduce and undo men instead of saving them.
Sect. 17. 4. By this means also the Covetous and sordid worldlings will crowd in: and men will do by Preaching, as they do by Ale-selling, even make it their last Trade when others fail: and he that breaks in any other Trade, if he have but any volubility of speech, will presently turn Priest; till the Office and Ordinances of God seem vile, and be abhorred by the people. This must be the Consequent if all be left to their own judgement.
Sect. 18. 5. And it is too known a case, that the people will bid such persons welcome, and so they will make a match. The erroneous and giddy party will have such as are sutable to them. And the Covetous party will have him that will do their work best cheap: if they will preach for nothing or for little, he shall be a man for them, though he would lead them to perdition. If it be poyson, they'… take it, if it cost them nothing. And many there be that will have their own kindred or friends to make Priests of; and all that they have interest in must joyn with them on the account of friendship. And the childish injudicious sort of Christians will follow them that have the smoothest tongues, or best opportunities and advantages to prevail with them. And so they will be tossed up and down, and carryed to and fro with every wind of doctrine, according to the cunning sleight and subtilty of men, by which they lie in wait to deceive.] Eph. 4.14. And they will be carried about with divers and strange doctrines, Heb. 13.9.
Sect. 19. Reas. 3. And when the Ministrie is thus corrupted (by making every man judge of his own fitness) the Church will be corrupted, and degenerate into a common state, and cease to be a Church (if Reformation do not stop the gangrene.) For it commonly goeth with the Church according to the quality of the Ministrie. An ignorant Ministrie, and an ignorant people; an erroneous Ministrie, and an erring people; a scandalous Ministrie, and a scandalous people commonly go together. Like Priest, like people is the common case.
Sect. 20. Reas. 4. And by this means Christianity it self will be dishonoured, and seem to be but a common religion, and so but a deceit, to the great dishonour of Jesus Christ; for the world will judge of him and his cause, by the lives of them that teach it and profess it.
Sect. 21. Reas. 5. And by this means God will be provoked to depart from us, and be avenged on us for our dishonouring him. If he would spew out of his mouth lukewarm Laodicea, what would he do to such degenerate societies? If most of the seven Churches, Rev. 2 & 3. had their warnings or threatnings for smaller faults, what would such corruptions bring us to, but even to be plagued or forsaken by the Lord?
Sect. 22. Reas. 6. If you should be men of ability and fitness for the work your selves, that enter without Approbation and Ordination, yet others might be encouraged by your example that are unfit: and if you once thus set open the door, you know not how to keep out woolves and swine: all the persons before described will take the opportunity, and say, Why may not we enter unordained, as well as such and such?
Sect. 23. Reas. 7. By this means also you will leave many sober godly persons unsatisfied in your Ministry, as not knowing whether they may own you as Ministers or not: & how much you should do to avoid such offence, me thinks you might perceive.
Sect. 24. Reas. 8. By this course also you will walk contrary to the Catholike Church of Christ, and that in a cause where you cannot reasonably pretend any necessity of so doing. Ever since Christ had a Ministry on earth, the constant (ordinary) way of their admittance hath been by Ministerial Ordination. If any man despise this, and be contentious, we have no such Custome, nor the Churches of God. Is it a design beseeming an humble man, a Christian, a sober man, to find out a new way of making Ministers now in the end of the world? as if all the Ministers from the Apostles dayes till now, had come in at a wrong door, and wanted a true Calling? This is too near the making a New Ministry, and that's too near the Making of a new Church: and that's too near the feigning of a new Christ. The Church hath many promises, that the gates of Hell shall not prevail against it; that Christ will be with her Ministers to the end of the world, they being given by him for the perfecting of the Saints, and edifying of the Body of Christ, till we all come in the unity of the faith, and knowledge of the Son of God, to a perfect man, &c. Eph. 4.12, 13. And therefore we must not easily believe, that the Ministry of the universal Church have been falsly called or admitted untill now, and you have found out a better way at last.
Sect. 25. Reas. 9. You would bring that irrational confusion into the Church of the living God, which is not to be introduced into the basest Commonwealth or society in the world. You have more wit then to let all men play the Physitians: but will first have them tryed by men of their own Profession: or else the lives of many may pay for your Licentiousness. You will have Schoolmasters approved by them that have Learning, before you will commit your children to their trust. And shall every man be a Teacher and Ruler that will in the Church of Christ, as if it were the only confused contemptible Society in the world? God is not the God of Confusion, but of Peace, as in all the Churches, saith the Apostle, 1 Cor. 14.33.
Sect. 26. Reas. 10. Do but consider how high, and holy, and honourable a Calling it is to be a Minister of the Gospel▪ and then it will appear, that it is horrible Profanation of Holy things, to suffer all that will, to invade it. They are to be the Embassadors of Christ, and speak as in his Name, and to be Stewards of his Mysteries and Houshold, and to stand near him, as at his altar, and to dispense his treasure, to magnifie and praise his Name, and to administer his holy Sacraments, &c. And should all that will, be taught to usurp or invade such an holy Calling?
Sect. 27. Reas. 11. Consider also, how great a Trust it is that is committed to all that are Ministers of the Gospel. The souls of men are committed to them: the Mysteries of God, the precious promises and glad tidings of Salvation are committed to them: the order and affairs of the house of God are committed to them: those that are Christs Sheep, his Jewels, his Friends, his Brethren, his Spouse, his Members, and as the apple of his eye, are committed to them. And is it sutable to so great a Trust, that men untryed, unapproved, that do but think well of themselves, and their own doings, shall at their pleasure take so great a charge? What man of honour and wit among you, will give every man leave to be your Steward, that hath but folly and pride enough to think himself fit for it? and will not rather choose your Stewards your selves?
Sect. 28. Reas. 12. And is it not evidently notorious Cruelty to the souls of men, to cast them upon every unworthy fellow that will but be impudent enough to undertake the charge? Do you set so light by mens everlasting Joy or Torment? You would not so contemptuously cast away mens lives: and will you so contemptuously cast away their souls? And what a contempt is it of the blood of Christ, that the purchase made by it should be thus neglected? You will look up your money, and look to your goods, and take care of every groat of your estates: and shall the souls of men, and the blood and the inheritance of Christ be no more regarded? This is unjust.
Sect. 29. Reas. 13. Yea and it is a way of Cruelty to the men themselves, if every man that is sick of self-conceit, or Pride, shall have leave to exercise it, and run themselves into unspeakable guilt, by undertaking such works as they are no way able for: Alas, have not these poor sinners trangressions enough of their own already, but you must encourage them to draw the blood of souls, and the sins of so many others upon their heads? O what a burden do they take upon them▪ and what a dreadful danger do they run into? Had you faith and any pitty of souls, you would rather study to do your best, to prevent mens destroying of themselves and others, and falling altogether into the ditch. I know you'l say, that you are guilty of no such thing: it is the saving, and not the destroying of souls that you intend by being Ministers unordained: but your intentions will not justifie your cruel and destructive practices. Its plain that you teach men by your doctrine and example to be their own judges of their fitness for the Ministry, or to neglect the judgement of the Pastors of the Church: and what better can this course produce?
Sect. 30. Reas. 14. Either you are fit for the Ministry, or unfit: if fit; why should you be afraid of tryal? He that doth evil comes not to the light: it is a sign of an ill cause that cannot endure a just tryal. But if you are unfit, is it not better to forbear?
Sect. 31. Reas. 15. Your very refusing of a tryal doth give the people sufficient reason to question your call and fitness for the work, or your humility at least: for humble men think meanlyer of themselves, then to judge themselves meet for such great employments, when they have not the encouragement of men that are more fit to judge: the good men of old were wont to run away from a Bishoprick, or Pastoral dignity in the sense of their unfitness: so that the Bishops were fain to seek and send after them: and Gregory of Neocesarea was Ordained by Phedimus when he was three daies journey from him, even against his will; and then charged by him in the name of Christ to yield unto the Call. And what then shall we think of that sort of men, that think themselves so good and worthy, as to run on their own heads, without due approbation?
Sect. 32. Reas. 16. It is natural for man to be Partial in his own Cause: insomuch as no law or equity will allow men to be witnesses or judges for themselves in the smallest civil controversie: and shall they be judges of themselves in so great a cause? Are not others more impartial?
Sect. 33. Reas. 17. You cast away your own encouragement and support, and create vexation to your own Consciences. There are so many difficulties to be conquered in this work, and so many sufferings to be endured, that if a man be not clear that his Call was good, he is like to be left to great discomforts. We have exceedi…g great labours to undergo: we have abundance of enemies and impediments to strive with: we have many a scorn and unthankful return, and perhaps imprisonment or death to undergo: we are our selves, alas, too weak and insufficient, and must depend on God for daily helps. And with what confidence can you expect his help, if you Call your selves, and enter not by his Approbation? And how will you ever go through all this, and suffer so much with Christian comfort, when you cannot say that you are sent of God, and have nothing but your own overweening conceits of it? Could you but say, [I entered by the way that God appointed, and was not my own Judge] you might have some more boldness and confidence of Gods assistance.
Sect. 34. Reas. 18. The most that plead against Ordination, that are worthy the name of sober Christians, do plead but against the Necessity of it, and cannot deny it to be lawful: and should not all the reasons before mentioned prevail with you to submit to a lawful thing?
Sect. 35. Reas. 19. And if it be thus undenyable, that men must not be their own Judges, it will soon appear that Ministers are the standing Judges of mens fitness for this work, because no other Judges are appointed to it, or capable of it. It must be an ordinary stated way of Approbation, that can give us satisfaction: for if God had left the case at large, for men to go to whom they will, it would be all one as to go to none at all, but to be Judges themselves. And if a standing way of Approbation must be acknowledged, let us enquire where it is to be found: and look which way you will, and you shall find no other, but this which is by men of the same Calling with them that are to be Ordained.
Sect. 36. For 1. Magistrates it cannot be: none that I know pretend to that. Magistrates in most of the world are Infi…els: and therefore cannot there be Ordainers: and none of them hath the work committed to them by Christ, nor do any that I know, assume it to themselves.
Sect. 37. And 2. The people it cannot be: For 1. No man can shew a word of precept or example for it; nor prove that ever God did give them such a power: Consent or Election is all that can be pretended to by them. 2. It is a work that they are commonly unable for: the Schollars may as well Try and Approve of their Schoolmaster. We confess the People must by a judgement of discretion, endeavour to find out the best they can: but if they had not helps, and if they were also called to a judgement of direction and decision, what work would they make? Do the Major vote, (or the Minor either) in most or almost any Congregations, understand whether a man know the meaning of the Scripture, or to be able to defend the truth, or whether he be Heretical or found in the faith, &c.? God would not set men on a work that is thus beyond the line of their Capacity. It is a thing not to be imagined, that they that call us to be their Teachers, should already be common…y able to Judge whether we are sound or unsound, and able to teach them or not: for this importeth that they know already as much as we (for wherein they are ignorant, they cannot judge of us.) And if they know as much already, what need have they of our Teaching? 3. And it is contrary to the subjection and inferiority of their Relation: they that are commanded to learn and obey us as their Guides, may yet consent or choose their Teachers, when Approved, or to be Approved by abler men; but they cannot be imagined to be appointed by God to Ordain their own Overseers: this is a most ungrounded fiction.
Sect. 38. Reas. 20. On the other side, it is the Pastors of the Church, and only they that are fitted to be the standing Approvers or Ordainers, as will appear in these particulars. 1. It is they that are justly supposed to be of competent abilities to try a Minister. If here and there a Gentleman or other person be able, that is a rarity, and therefore no standing way for the Church in Ordaining Ministers can be gathered thence. 2. Ministers are doubly devoted to God and to his Church: and therefore should have, and ordinarily have, the tenderest care of the Church. 3. It is justly supposed that Ministers are ordinarily the most pious and conscionable men that are to be had (or els they are too blame that choose them to be Ministers) And therefore they may be expected to be most faithful in the work. 4. And they are fewer, and have lesser perverting interests, and therefore are like to be less divided in such determinations, then the people that are so many, and of so many interests and minds, that if it were not for the Moderation of Magistrates and Ministers, they would almost everywhere be all to pieces, one being for one man, and another for another; some for one of this mind and way, and some for one of another; some for the Orthodox, and some for the Heretical. 5. Lastly, it is Ministers, whose Office God hath tyed Ordination to, and who have time to wait upon it as their duty: so that lay all this together, and I think the first Proposition is proved, for the Necessity (ordinarily) of the Pastors Approbation, and the sinfulness of neglecting it.
Sect. 39. Prop. 2. It is only the Pastors of one particular Church, but also the Pastors of Neighbour chu…ches that hold Communion with that Church, that should regularly Approve or Ordain Ministers: though I deny not but he may be a Minister that hath no Ordination but by the Pastors of a particular Church, yet I conceive that this is not a regular course.
Sect. 40. My reasons are these. 1. Because if it be ordinarily tyed to the Pastors of the same Church only to Ordain, then it will be done ordinarily without any Pastors at all. For most particular Churches in the world have but one Pastor: and when he is dead, there is none left to Ordain; and therefore others or none must do it in such cases.
Sect. 41. And 2. If there be one left, and all the power be left in him, the welfare of the Church would run too great an hazzard: if every man shall be Ordained a Minister that can procure the Approbation of a single Pastor, the Church will be subjected to most of the lamentable miseries before mentioned, supposing that men were judges for themselves.
Sect. 42. And 3. We find in Scripture, that it was not the way appointed by the Holy Ghost, for single Pastors to Ordain. The forecited Texts and examples are a sufficient proof.
Sect. 43. If any say, that the Ruling Elders may concur, I answer. Though I make no great matter of it, nor would not raise a contention about it, yet I must say, that I never yet saw any satisfactory proof, that ever God did institute such Elders as this Objection meaneth, in the Church: that is, 1. Such as are not Ordained, but come in by meer Election 2. And such as have the Power of Discipline and Oversight without Authority to preach or administer the Sacraments. I think these are but humane creatures; though I doubt not but there may be such as Actually shall forbear preaching and administration of the Sacraments, when some of their colleagus are fitter for it.
Sect. 44. But 2. If such an Office can be proved, I despair of seeing it proved from Scripture, that they have authority to Ordain. 3. And how can they have Authority, when most of them have not Ability? And I think it is supposed that they have not Ability to Preach, in them that deny them Authority: and if they want Ability to Preach, its two to one but they want Ability to Try and Approve of Preachers. 4. And how come they to have Power to Ordain others, that are not Ordained themselves, but are admitted upon bare Election? 5. And this course would prostitute the Churches to unworthy men, as aforesaid.
Sect. 45. And 4. It is not a contemptible Consideration, that the chief Pastor of every particular Church, hath ever since the second Century at least, been Ordained by the Pastors of other Churches. And how it was before, we have but very defective Evidence, except so much as is left us in the Holy Scriptures, of which we have spoke before.
Sect 46. And 5. The Church of Christ is a Chain of many links: a Society united in Christ the Head, consisting as a Republike of many Corporations, or as an Ac…demy of many Colledges: and a greater Union and Communion is requisite among them, then among the parts of any other Society in the world. And therefore seeing it is the duty of Neighbour Pastors and Churches, according to their Capacity to hold Communion with that particular Church and its Pastors, it seems reasonable, that they have some antecedent Cognisance and Approbation of the persons that they are to hold Communion with.
Sect. 47. And 6. It is considerable also, that whoever is according to Christs institution Ordained a Minister of a particular Church, is withall (if not before) Ordained a Minister simply; that is, one that may as a separated Messenger of Christ, both preach for the Conversion of those without, and gather Churches where there are none, and pro tempore do the Office of a Minister, to any part of the Catholike Church, where he cometh and hath a Call. And therefore as he is simply a Minister, and the Unconverted world, or the Universal Church are the Objects of his Ministry, the Pastors or Members of that particular Church where he is settled, have no more to do in Ordaining him then any other. As a Corporation may choose their own Physitian▪ Schoolmaster, &c. but cannot do any more then other men, in Licensing a man to be in general a Physitian, Schoolmaster, &c. So may a Church choose who shall be their Teacher, but not who shall be simply a Teacher or Minister of Christ, any more then an other Church may do, that's further from him.
Sect. 48. And 7. It is also considerable, that it is the safest and most satisfactory way to the Church and to the Minister himself, to have the Approbation of many. And it may leave more scruple concerning our Call, when one or two or a particular Church only do Approve us.
Sect. 49. And 8. It is granted in their writings by those that are for Ordination by a particular Church only, that the Concurrence of more is Lawful: and if Lawful, I leave it to Consideration, whether all the forementioned accidents make it not so far convenient, as to be ordinarily a plain duty, and to be preferred where it may be had.
Sect. 50. Yet do I not plead for Ordination by Neighbour Pasto…, as from a Governing Authority over that particular Church: but as from an interest in the Church Universal, and all its Officers within their reach, and from an interest of Communion with Neighbour Churches.
Sect. 51. And it is observable in Scripture, that the Itinerant Ministers, that were fixed and appropriated to no particular Church, for continuance, (such as the Apostles and Evangelists were, and Titus, Timothy, and such others) had a Principal hand in the work of Ordination whereever they came. It was they that Ordained Elders in every City, in every Church.
Sect. 52. Prop. 3. If any shall cull out two or three or more of the weakest injudicious, facile Ministers, and procure them to Ordain him, his course is irregular, and his call unsatisfactory, though the formal part be obtained to the full. For it is not for meer formality, but to satsfie the person called, and the Church, and to secure the Ministry and sacred works and souls of men, from injury by Usurpers, that God hath appointed the way of Ordination: And therefore it is fraud, and not obedience, for any man so to use it, as to cheat himsef and the Church with a formality, and frustrate the Ordinance, and miss its ends.
Sect. 53. Prop. 4. If any man, avoiding the Orthodox and Unanimous Ministry, shall apply himself for Ordination to some divided schismatical or heretical persons, that will Approve him, and Ordain him, when the others would reject him, this also, as the former, is fraud and self-deceit, and not obedience; upon the last mentioned grounds. It is the basest treacherous kind of sinning, to turn Gods Ordinances against himself, and to sin under the shelter and pretence of an institution. By using the means in opposition to its end, they make it no means, and use it not as a means at all. Though Pastors must Ordain, yet is it not all kind of Pastors Ordination that should satisfie an honest meaning man; but that which hath the qualifications suited to the Rule and end.
Sect. 54. In such cases of unjust entrance, if the People sinfully comply, and the man have possession, it may be the duty of some particular persons, that cannot help it, (having done their own parts in disowning it) to submit, and not therefore to separate from the Church, except in desperate extraordinary cases (not now to be enumerated) And all the administrations of such a man shall be not only Valid to the innocent, but without any scruple of conscience may be used and received, with expectation of a promised blessing.
Sect. 55. But yet quoad debitum it is the Churches duty (except in Cases of Necessity) to disown such intruders, and to suspect and suspend obedience, to those that indirectly enter, (by a few ignorant, or schismatical Ordainers, refusing the tryal of the unanimous abler Orthodox Ministry) till they have either perswaded the man to procure their Approbation, or have themselves sought the Judgement of the said United Ministers concerning him. And seeing all the Churches of Christ should be linkt and jointed together, and hold communion and correspondency, according to their capacities, the Members of a particular Church are bound in reason, and to those ends, to advise in such suspicious cases with neighbour Churches, and not to receive a Pastor that comes in by way of Discord, or that neglecteth or refuseth the concordant way. For he that entreth in a divisive way, is like to govern them accordingly, and still to shun the Communion of the Brethren.
Sect. 56. This Cyprian fully shews in the fore-mentioned Ep. 68. p, 201. perswading the people to shun the unworthy though they were Ordained by Bishops, adding [Ordinari nonnunquam indignos, non secundum Dei voluntatem, sed secundum humanam praesumptionem; & haec Deo displicere, quae non veniant ex legitima & justa Ordinatione, Deus ipse manifestat, &c. —] Necessity may justifie some things that otherwise would be irregularities: but when [Per urbes singulas (that is, in every Church) Ordinati sint Episcopi, in aetate antiqui, in fide integri, in pressura probati, in persecutione proscripti, ille super …os creare alios pseudo-Episcopos audeat] this is a fact that the poeple should disown. And [Qui ne que unitatem spiritus nec conjunctionem pacis observat, & se ab Ecclesiae vinculo, at que à Sacerd…tum collegio separat, Episcopo nec potestatem potest habere, nec honorem, qui Episcopatus nec unitatem voluit tenere, nec pacem. Cyprian Epist. 52. ad Antonian.
Sect. 57. Prop. 5. Solemn Investiture is the last part of Ordination, by which the man that by consent of the people and himself, and by the Pastors Approbation, had received from Christ a Right to the Power and Honour, and Priviledges, and an Obligation to the Duties of the Office, is solemnly introduced and put in Possession of the place.
Sect. 58. Though in some cases a man may exercise the Ministry upon the foresaid Approbation and Election (which are most necessary) without this solemn investiture, yet is it ordinarily a duty, and not to be neglected: And the people should require the performance of it: I need not stand upon the Proof: for it is proved before by what was said for Approbation, seeing they have ever gone together. Though fundamentally he be a Christian that hath entered Covenant with Christ: yet before the Church he is Visibly no Christian that hath not been Baptized, or at least made open Profession of that Covenant. Though fundamentally they are Husband and Wife that are contracted, or knit together by private Consent; yet in foro Civili, in Law sence, and before men, they must be solemnly married, or else they are judged fornicators. And should any fantastical persons seek to cast by this publick investiture or solemn Marriage, as unnecessary, he would but let in common Whoredoms: The solemnity or publication in such Cases is of great Necessity. And its much conducible to the greater obligation of Pastor and people to be solemnly engaged together: and to have solemn Prayer for Gods blessing, tendeth to their prosperity.
Sect. 59. When men are Ordained only to the Ministry in General, it may be done in one place as well as another, (that is otherwise convenient.) But if they are also Ordained to be Pastors of a Particular Church, it is the fittest way by far, that they be Ordained in the face of the Church, that the people and they may be mutually engaged, &c. Though yet this be not absolutely necessary.
Sect. 60. And thus I have dispacht, with the brevity intended, this weighty point, concluding with these two requests to my Brethren that shall peruse it: 1. That before they let out their displeasure against me for contradicting any of their conceits, they would humbly, impartially, and with modest self-suspicion, both study and pray over what they read, and not temerariously rush into the battell as pre-engaged men. 2. That they will alway keep the faith and charity, and self-denyal and tenderness of Christians upon their hearts, and the great Ends and Interest of Christ and Christianity before their eyes; and take heed how they venture upon any controverted points or practice, as a Means that certainly contradicteth the Spirit of Christianity, and the great Ends (the Churches Unity, Peace and Holiness, &c.] which all true means are appointed, and must be used to attain. And whereunto we have already attained, let us walk by the same Rule, and mind the same things, Phil. 3.16. Remembring that in Christ Iesus neither circumcision availeth, nor uncircumcision, but a new creature. And as many as walk according to this Rule, Peace be on them and Mercy, and on the Israel of God, Gal. 6.15, 16.
Finitur, May 19. 1658.
The Third DISPUTATION: FOR Such sorts of Episcopacy, or Disparity in Exercise of the Ministry, as is Desirable or Conducible to the Peace and Reformation of the Churches. By Richard Baxter.
LONDON, Printed by Robert White, for Nevil Simmons, Bookseller in Kederminster, Anno Dom. 1658.