The Due Right of Presbyteries
The Apology addeth, Hebr. 10. The Hebrews are commanded not to forsake the assembly of themselves together, as the manner of some is; Ergo, they convened by mutual consent, and so by covenant.
Answ. Do not Infidels and Indians, as you teach come to your Assemblies to hear the Word, and partake of the prayers and praises of the Church? But ye will not say, They are to come to those Assemblies by a Church-covenant. Secondly, what though they intended Assemblies by consent, and tacit covenant? it will not follow therefore by your Covenant, which is the formal cause of a visible Church, and this place proveth nothing, 2 Cor. 8. 5. The Churches of Macedonia first gave themselves to the Lord, and then to us, therefore they were In-churched, by way of covenant to our ministry, so the discourse; but these Churches gave themselves to God (in that duty of charity) and then to us, the exhorters to that charity, and the conveyers thereof to Jerusalem; then the Church of Corinth was married on God, on Paul, yea and on the Churches of Jerusalem, for the Author maketh this marriage-love, and so Jerusalem is erected a mother Church, and Corinth subjected unto her; for these who give Alms, as becometh saints, are said to give their heart to God, and to the poor, as Isai. 53. 10. To draw out their heart to the poor, and that because of their cheerful and compassionate giving. Our Author saith John the Baptist repelled Scribes and Pharisees, and the profane multitude, from his baptism, Luke 3. 7. Mat. 3. 7. and this was godly zeal, for they were a generation of Vipers, Luk. 3. 7. 8. and therefore they were not meet for Baptism, which is a Baptism of Repentance, Luke 3. 3. Philip baptized not the Eunuch while he made profession of faith. These and the like the Author and our brethren bring to prove, that men are not enchurched but by confession covenant-ways, and also to prove that the matter of the Church should be Saints by calling, hence The Apology citeth Justin Martyr who saith three things were required of such▪ as were to be received into the Church. 1. 〈 in non-Latin alphabet 〉 , that they be dedicated to God as members of their Church. 2. 〈 in non-Latin alphabet 〉 or regeneration, 〈 in non-Latin alphabet 〉 saith or a confission of faith and. 3. 〈 in non-Latin alphabet 〉 which is a promise or covenant to live according to the rule of the Gospel; and the Author saith there were three questions prop • unded to these who were received by Baptism, Abrenuncias? Abrenuncio. 2 credis? credo 3. spondes? spon • eo, Zipperus the Author saith hath more of this .
Answ. 1. Ye read not in the word that John the Baptist rejected any from his Baptism, who desired to be baptized, yea by the contrary, Luk. 7. 29. It is said, and all they that heard him, and the Publicans justified God, being Baptized with the Baptism of John. v. 30. but the Pharisees and Lawyers rejected the counsel of God, against themselves, being not baptized of John: then the Pharisees and Lawyers refuse to be Baptized, and Mat. 3. 5. Then went out unto him, Jerusalem and all Judea, and all the Regions round about Jerusalem, confessing their sins, but when he saw many of the Pharisees and Sadducees come to his Baptism, he said unto them. O generation of Vipers, &c. But that he baptized, them by the same Sermon, is clear, for v. 8. He exhorteth them to Repentance, and v. 9. dehorteth them from a • hypocritical profession, v. 10. he threateneth judgment to them, and v. 11. saith, I did baptize you with water, that (you) is relative, to these whom he called a generation of Vipers, and includeth them, for there is no ground in the Text to exclude them, and Luk. 3. 7. and he said to the multitude, that came forth to be Baptized, O generation of Vipers, & c. v. 21. and when all the people was baptized, &c. Jesus also was Baptized. It is true, all that were baptized, and come to age confessed their sins, but they were entered members of the Christian Church by professing the covenant in baptism, and their covenant was no Church-covenant, entering them members of a parochial Church Oath, but entered them members of the whole visible Church, and they were not tied to such and such Church-acts of prophesying and judicial binding and loosing; Also could they all be satisfied in conscience of one another's regeneration, for they did not meet frequently together to prayer and spiritual conference? 2. How could all Jerusalem and all Judea, Ma. 3. 5, 6. and all the regions round about, and all the people baptized, Luk. 3. 21. all swear a Church-covenant, and give a particular confession of their sins to the satisfaction of John Baptists conscience? yea John saith expressly of this visible baptized Church, Mat. 3. 10. 12. that they were some of them fruitless Trees to be hewn down, and some of them ch • ffe to be burnt with unquenchable fire, so the materials of this baptized Church are not visible Saints, and Lawyers hold of the covenant, as our brethren say. 2. The Eunuch coming to Jerusalem to worship, (which is an act of a Church-member) was in Church-state before he was baptized, and a Proselyte. 3. It is true that you cite out of Justin Martyr, but you omit a word 〈 in non-Latin alphabet 〉 (saith Martyr ) a Baptism-covenant and professed by the heathen come to age, of which also only and of no other, Justin Martyr speaketh, we wilingly acknowledge, but by that covenant they were received unto the catholic visible Church, and not unto a single independent Church only.
4. These Questions were propounded to the aged before they were baptized, and reason that heathen be tried, before they be baptized, and in this we agree with the Synod of Heidelburge, in concione Lugdunensi against Papist, and in Synods Parisiensi and what Mr. Parker saith further of this kind may be admitted, if well expounded. 5. Zipperus helpeth us, consuetum est, &c. He thinketh it an ancient custom in the primitive Church, that before any were received into the Church they should give a confession, either themselves, or (saith he) Parents and Tutors, and so he acknowledgeth that infants in baptism were made members of the Church, though they could not swear this Church-covenant, nor give evidences of their conversion, and this is acknowledged by all the reformed Churches, of France, Germany, Holland, Helvetia, Poland, England, Scotland, &c.
The Apology citeth, Acts 5. 13. And of the rest durst no man join himself to them, Greece, durst not be glued to them, a word of marriage covenant, Mat. 19. 5. & Acts 9. 26. Saul desired to be glued to them, the former word must note some voluntrary act of joining to the visible Church, and that different from the act of conversion, for other ways it is gross Armimainsme, to say that our conversion dependeth upon our daring, or not daring, or that it is suspended upon an act of our freewill, for it dependeth upon the omnipotent working of the grace of God; and Saul Acts 9. 26. though converted, yea and baptized, yet was he not received into the Churchfellowship, until they were better satisfied of his spiritual estate, by Barnabas, hence it is an error, that to be added to the Church is only to be converted to the faith, Ergo, a covenant is requisite.
Answ. How strong is God's truth, Brethren, ye make your opinion weak which hangeth upon a grammatication of one borrowed word, None durst join marriage-way to the Church-visible; Erasmus, Beza say it is a word translated from Trees glued together, and signifieth neither marriage, nor covenant, and signifieth either natural or artificial or moral conjunction, Acts 8. 29. Philip is bidden join himself to yonder Chariot, joining of Chariots is neither by marriage, nor covenant, so is the word, Luk. 15. 15. 2. It is not joined to a visible Parish Church, but to the whole Christian Church out of which Ananias and Sapphira were cast. v. 9. 10. Which made great fear, and made those who were not baptized (saith Pomeranus) to fear to join to the Church of God, and so it behooved to be the unbaptized and unconverted, who were feared, v. 12. and they were all with one accord, in Solomon's porch, that is, all the faithful added to the Church, now opposite to these, he saith of the unconverted and not added to the Church. v. 13. and of the • est, without the Church, durst no man join himself to the Church: now this cannot be in a visible society, for then Luke should intimate, that the unconverted might have added themselves to the Church if they durst, and had not been stricken with the terror of the miraculous killing of Ananias and Sapphira, now this they could not have done (as our Brethren say) hand over head, they behooved first to be converted, and testified their conversion by a Church Oath, nay Cajetan saith well, they durst not haunt their company, they sled from them, and from the Apostle Peter, as from a man slayer, Nor doth the holy Ghost (I think) mean of any Church fellowship, he presupposing that they were unconverted, at least our Brethren must say this. 3. It is an unlearned reason that they give to prove, he meaneth not of conversion, for all voluntrary acts supernatural even of joining to a visible Church and marrying of themselves to Christ, and his visible Church (as our Brethren say) are acts wrought by the irresistible, and omnipotent working of God's grace, no less then our first conversion; and to think other ways of our supernatural actions, is gross Arminianism, for so all who have written against Arminians as the learned Doctor Twisse, Ames, Pareus, Triglandius, have expounded that passage ( It is God who worketh in us both to will and to do ) so Calvin, Beza, Sibrandus, Pareus, Ursine, Tilenus, Bucan, make all the operations of saving grace in conversion, and after conversion, irresistible. And it is known how the Dominicanes, Alvarez, Estius, Banns Fran. Cumel, Matthew Rspolis, and many of that side hold a predeterminateing operation of grace ad modum causoe Physicoe, which beginneth before free will, so that no operations supernatural, yea nor natural are suspended upon the liberty of freewill, and they hold againsti Pelagianes, and the Jesuits, Snarez, Vasques, Valentia, Becan, Lod. Meratius, Hyeron. Fasolus, Did. Ruiz; and if you suspend all voluntrary acts upon the influence of freewill, you follow Pelagians, Jesuits, Socinians, and Arminians in that point. 4. It is true the Disciples were afraid to admit Saul to their society, and no wonder, for he had not long since made havoc of the Church; but. 1. They did not inchurch him by an Oath. 2. They received him upon the sole testimony of Barnabas v. 27. which order you keep not, refusing communion to Christians of approved piety, and known so to you, because they cannot swear your Church covenant. 5. Who they be, who think, to be converted to the faith, and to be added to the visible Church, to be all one I know not; our divines never said it. 6. Though all were granted you, they durst not join to the apostolick visible Church; Ergo, there is a Church covenant, it is a great consequent.
Now I desire to try your reasons for a Church covenant. It is not (saith the Apology) hearty affection that uniteth Church-members in a visible Church, for so England and Scotland are united, nor. 2. cohabitation, for Papists and Protestants may cohabite, and yet they are not of one visible Church, nor 2. Meeting in one assembly uniteth not persons together, for infidels and Turks. 1 Cor. 14. may come to Church-assemblies, and hear the word, Ergo, this union must be as in all Bodies, Cities, Houses, Armies, by Covenant; none is made a Citizen to have right to the privileges of the City, but by a Covenant, for when one is received a member of an House or of an Army, or of any incorporation, 〈◊〉 is by a Covenant.
Answ. 1. The enumeration is insufficient, for the Seal of Baptism and a profession of the truth, is that which maketh one a member of the visible Church. 1 Cor. 12. 13. for by one spirit, we are all baptized into one body, and can you deny the covenant, which is sealed in baptism? and by this are all the Citizens and Domesticks enchurched and received into the visible Church, and when one removeth from one congregation to another, he maketh a tacit covenant to serve God in all his Ordinances with that new society, but he is not thereby made a member of the visible Church; for that he was before: nor hath he right to the Seals, as they are Seals of such a Church, but as they are Seals of the whole Catholic Church.
The Apostles (saith the apology) did two things when they planted Churches 1. They joined them together in a Church covenant. 2. They constituted Elders in every Church, Acts 14 13. what the Apostles did, after they converted their hearers, a baptizing, praying for them, laying on of hands, exhorting, inchurching against persecutors, disputing against adversaries, miracles▪ are acts tending to the good of the Church, not acts of planting a Church.
Answ. 1. The first of these two is in question, we read not of such a covenant, as our brethren speak of. 2. Converting of Souls after the Church is constitute, is an adding to the Church, and preaching tendeth to this; The Law of the Lord converteth, Psal. 19. and when the Church is planted, it is not a perfect house, but stones are fitted and laid upon the corner stone daily. 3. That the Apostles act of planting is conversion and gathering to a visible body by a covenant, we deny; for planting is an erecting of Professors and Judges or Officer, whether they be converted, or not, so they profess the truth.
3. Arg. All Churches (saith the discourse ) are confounded, if there be not this Covenant to distinguish them, Smyrna is not Ephesus or Thyatira, none of them is Laodicea. 2. Everyone of them is rebuked, for their own faults. 3. Faith or cohabitation doth not distinguish them., Ergo, this Church-covenant only doth distinguish them.
Answ. Particular congregations differ not in essence and nature, as Church covenants differ not in nature; only they differ in accidents and number, and it is folly to seek differences, for Church covenants make not the difference; for • Church covenant ia common to them all. 2. So Peter may be rebuked for his fault, and John for his, yet Peter and John differ not in nature.
The apology addeth, it is not a Covenant simply and is general, that doth constitute a Church, or distinguish it from another, but a Covenant with application, or appropriation, to these persons, as in marriage all promise these same duties, yet a Covenant applied to this man, and this woman, maketh this man such a woman • husband, and no other man.
Answ. If this be all, baptism and professed Faith applied to this man rather then to this, shall as well distinguish persons and Churches, as Church covenants, so applied. 2. This is not a good and fit division, so to appropriate this Pastor to this flock, as he shall be a Pastor to no other people, but to them, and everteth all communion of Churches and Saints and denieth the use of the Seals in this Congregation from all members of another congregation whereas; God hath made him a pastor in relation to the whole visible Church on Earth, though his labors be tied to one determinate Church; So Papists marry the Bishop and his Church, hence they thought it unlawsull for a Bishop to d mit his Church in any case, for Enaristus calleth that spiritual adultery, and we cannot approve of the council of Antioch, and Sardis, that none can leave his Wife, that is, his married Church, etiamsi à populis eri • Episcopus necessitate adactus; And they say that Cres • on was condemned in the council of Carthage, for changing his Wife, to wit, his Church, and Innocentius 3. saith, the spiritual baend of marriage betwixt a Bishop and his Church, is stronger, then the marriage-band betwixt a man and his wife; yea, Dominicus a Soto saith, to change Churches is against the Law of nature, as to change Wives; yea saith Innocentius. 3. Onnipotens Deus conjugium quod est inter Episcopu • & Ecclesiam suo tantum judicio reservavit dissolvendum.
3. Argu. A free people (saith our Author) cannot be joined in a body, but by mutual consent, as appeareth in all Relations, betwixt Parents and Children, Husband and Wife, no Church (saith he) can take charge of a stranger believer coming from another congregation, unless he give himself, and offer his professed subjection to the Gospel, also it is a part of the liberty wherewith Christ hath made us free, that everyone choose • his own Pastor, Rom. 14. 1. we are to receive a weak believer; Ergo, he is to offer himself to the Church and to their order, by Covenant.
Answ. 1. It is true, the relation of Pastor and free people is founded upon a tacit Covenant, but this Covenant is made in Baptism, for a pastor is a pastor to yound children whom • he received into Covenant, in baptism, according to that, Acts 20. 28. feed the flock over which the Holy Ghost hath made you overseers, now infants are of these, because he is to feed them as a pastor loveing Christ his lambes and young ones, no less then the aged. 2. Because he exercised pastoral acts over young ones, when he baptizeth them, yet infants are not under a ministry by a Church covenant. 3. The act of election includeth a tacit promise of subjection to the Minister, who is elected, and the pastors acceptation of the Church-Office includeth a tacit promise to feed that flock, but this is no Church-covenant, which I prove by one argument unanswerable. The Church-covenant (say our Brethren) is the formal cause of our Church membership, and of a visible Church, as a reasonable soul is the formal essence of a man, now the covenant that can intervene betwixt a pastor elected, and a people electing, is a posterior and later by nature, then a Church-covenant; for a people is a Church, as our brethren teach) and so constitute in its full power of all Church operations, and so hath its entire essence, and essential form, before they elect a pastor, as a man must be a reasonable man, before he can exercise the second operations, or actus secundos flowing from a reasonable soul. Therefore a Church and Pastor d • e take charge of a stranger coming to the Congregation though there be no Church-covenant, betwixt the Pastor and stranger, for the Church covenant is prior to the coming of this stranger and hath already constituted the Church in its entire essence and operations, though no stranger come at all, and though that stranger never covenant to obey the Pastor, and the Pastor never covenant to take care of that stranger. 4. Whereas it is said, It is a part of the liberty wherewith Christ hath made us free, that everyone choose his own Pastor, I see not the truth of this in Scripture; The people hath power to choose, but that is a part of Christian liberty in this sense, I see not: the Prophets and Apostles exercised pastoral acts over many who made not choice of their Ministry, yea they preached to them against their will, and Paul preached as a Pastor to many in Corinth, against their will, and a faithful Pastor may preach to many, who never made choice of him for their Pastor, and to whom the word is the savor of death unto death, and to whom he hath vengeance in readiness. 5. There is no liberty purchased to us by Christ, but such as is regulated by God's Word, and found reason, a liberty of sole will in embracing or refusing a Minister, is license, not liberty: now in Christ, we are called to liberty, not to license, and if some of a congregation wanting the spirit of discerning upon prejudice, refuse a called pastor, to be their pastor; yet if the most part of the congregation elect him, he is a pastor to all, and to those who refused him, as Christ doth reign in the word and Ministry, over hypocrites, in a congregation, who say in their hearts we will not have this man to reign over us; yet here is a Ministerial charge which a pastor hath lawfully over such, as are not willing to submit to that ministry: the power of electing a pastor is not infallible; what if they or most of them, upon sole groundless prejudice, refuse such a man to be their pastor, is he not their pastor because all consent not? are we to think that Christ purchased a liberty in his blood of refusing a called pastor? nor can we think these who taught the doctrine of the Nicolaitans in Pergamos, and these who held the doctrine of Balaam, or that the woman Jezebel which called her self a prophetess in Thyatira, and seduced the people of God to commit fornication, and to eat things sacrificed to Idols, were received in Pergamos and Thyatira by a Church covenant; nor hath it color of truth, that the faithful there were satisfied in conscience, with the conversion of I • zabel, and such as held the doctrine of Balaam, and that they consented, and did choose the Angel of the congregation of Pergamos, and Thyatira (as our brethren speak) for their pastor, and yet the pastors and Church are rebuked for not executing the censures of the Church over the followers of Balaam, Revel. 2. 14, 15. and upon Jezebel the false prophetess; Ergo they are not all such materials of a visible Church, (as our brethren say) even saints by calling, and a Church doth well take the charge of those, who never offered their professed subjection to Christ's Ordinances, we are not to think, that these who called themselves Apostles, and yet were Liars, were visible saints approved in the sight of God to the consciences of the Church of Ephesus, and that such did offer their professed subjection to the Angel and Church of Ephesus, as you teach, yet that Church took care of them, by the censures of the Church, and are commended therefore, Revel. 2. 2. Thou canst not bear them that are evil, and hast tried them, which say they are Apostles, and hast found them liars. If a false teacher shall come to a congregation, and be a hearer for some years, and at length fall to, and teach pernicious Doctrine, will not the Church censure him, labor to stop his mouth, yea and excommunicate him, that the spirit may be saved in the day of the Lord? I think they cannot but exercise some Church censures, and that the pastors convincing of such a gain-sayer, and a stopping of his mouth, is the very pastoral charge, laid upon Titus by Paul, Tit. 1. 10, 11, 12. as is most clear v: 13. Rebuke them sharply, that they may be sound in the faith.
6. That place Ro. 14. is not rightly, expounded, for 〈 in non-Latin alphabet 〉 is not to receive into Church-state by way of covenant, but it is, as Pareus saith, am •• ter & placide instituere, patienter tolerare, to instruct him patiently in the Christian liberty about meats and days, and so Beza, take him in; and far less, slee not his company, Marlorat, institute, fovete, donec proficiat, and so Calvin, (e) Castellio, opitulemini, help him, and the word is Philem. 12. receive him as my bowels, not unto Church-state, for Philemon was no pastor.
Question 3. Whether or not, it be lawful for one, or many particular Churches, to swear a plate-form, and prescribed vocal covenant, called the confession of Faith, of such a Church.
It is a fit place, having spoken so much of a Church covenant, to speak of a covenant of the faith of a Church; our Brethren being asked, what means have you to preserve unity and verity.
Answ. 1. We have (say they) Scriptures. 2. The pastors, Epk • 4. 11. and God's promise to lead them in all truth, Ierem. 32. 39. Ier. 16. 13. But this is not a right Answer, for when we inquire of the means to preserve verity and unity, we ask for the external means, whereby the Scriptures are kept, from false glosses; it is true the Scriptures keep themselves from false interpretation: but the Question is, by what external means do the Scriptures keep themselves from false glosses?
The answer is not right, the Scriptures keep themselves from false gloss • , by keeping themselves from false gloss • . Also the Question is by what means do pastors keep unity amongst themselves. It is not right answered, that pastors, by pastors, keep • nity amongst themselves.
But we think a plat-form (say • ur Brethren ibid:) of doctrine and discipline, or a confession of Faith, or doctrine according to godliness, may be made by any Church or person, but (say they) •• plat-form to be imposed on ourselves or others, as a binding Rule • f faith, and practice, so that all men must believe and walk according to that plat-form, without adding, altering, or omitting, we doubt whether such be lawful, or convenient. Whence our brethren con • emne the swearing or subscribing by Oath, of a confession • mposed or stinted by the Church. Let these considerations be weighed.
1. Distinction, There is a principal and original and formal • round of faith which is the Word of God in the Old or New Testament, this is the only persit and formal ground of Faith. 2. There is a secondary and material ground of Faith, which is so far • ground of Faith and practice, as it agreeth with the Word • f God.
2. Distinct. There is a confession which containeth fundamentals only, the knowledge whereof is simply necessary for salvation, and the simple ignorance whereof condemneth; There is a confession which containeth fundamentals and non -fundamentals, which are not simply necessary to be known by all, necessitate •• edii.
3. Dist. A confession of faith, is to be respected in regard of the matter, which is Divine Scripture, or according to the style, conception and in • erpretation, which is in some respect, human.
4. Distinct. There is a confession of a particular man, what such a person, or Church believeth de facto, as the confession of •• e Belgic Arminians, and a confession de jure, what everyone ought to believe, as the Nicene Creed, the Creed of • thanasi • s.
5. Dist. There is a confession of a faith firm and sure, quoad • ertitudinem fidei, quoad substantiam articulorum credendo • um, sure in the Articles believed, and a confession sure, quoad radicationem fidei in subjecto; the first way all are obliged •• believe the Articles contained in the word, But we see not, how now after the Canon of Scripture is closed, but the certainty of faith, according to the measure of light more or less, as our Lord more or less doth reveal himself, in a more, or less measure of ligh: doth not grow, woe • , or decrease, according to the certainy of faith, the second way, hence we say.
1. Conclusion, Only the Word of God is the principal and formal ground of our Faith, Eph. 2. 20, 21, 22. 2 Tim. 3. 16. Luk. 14. 25.
2. Concl. A confession of Faith containing all fundamental points, is so far forth the Word of God, as it agreeth with the Word of God, and obligeth as a rule secondary, which we believe with subjection to God, speaking in his own Word, and to this plat-form we may lawfullly swear.
1. What ever we are obliged to believe and profess as the saving truth of God, that we may lawfully swear to profess, believe and practice, that the bond of faith may be sure: but we are obliged to believe and profess the national confession of a sound Church; Ergo. The proposition is clear, from David's and the Saints practice who laid bands on their souls to tie themselves to that which is lawful, as, Psal. 119. 106. I have sworn, and will perform it, that I will keep thy Righteous judgments. The major is the doctrine of our Dvines, and clear, when they explain the matter of a lawful Oath as Pareus Bucanus Tilenus, Profess Leydens. Calvin, Junius, Beza, Piscator, Zanchi • , &c. That things lawful, may lawfully be sworn to GOD, observing other due circumstances. The assumption is •• deniable.
2. Arg. That whereof we are assured in conscience to be the truth and true Religion, bringing salvation to men's souls, to that we may tie ourselves, by an Oath, upon the former grounds. But the sound confession of faith, set down in a platform • is such, as we may and are to be assured of in conscience, • the truth of God; Ergo, The assumption is proved, because what is God's Word and truth, of that we are to be assured of i • conscience, as Col. 2. 7. Being knit together in love unto all riches of the full assurance of understanding, and Heb. 6. 11. should keep the full assurance of hope to the end, Col. 2. 2, 3. Eph. 4. 14.
3. If the people of the Jews did swear a covenant with God, to keep the words of the covenant, to do them, Deut. 29. 9. 10, 11. To seek the Lord God of Israel with all their heart, and with all their soul, 2 Chron. 15. 12. and if they entered into a curse, and an oath, to walk in the Lord's law which was given by Moses the servant of God, to observe and do all the Commandments of the Lord, and subscribed and sealed the covenant, with their hands, Nehem. 10. 1. v. 29. Then is it lawful for a Church to swear, and by oath subscribe an Orthodox confession. But the former is true, as the places alleged clear; Ergo, so is the latter. That which only may be doubted of, is the connection of the major proposition, because Israel did swear to nothing but to Moses written Law, which in matter and form was God's express written word; but it will not follow, that we may swear a plat-form of Divine truth framed and penned by men; but the connection notwithstanding of this remaineth sure, because Israel did swear the Lord's covenant, according to the true meaning and intent of the Holy Ghost, as it is God's Word, and we also swear a National covenant, not as it is man's word, or because the Church or Doctors, at the Churches direction, have set it down in such and such words, such an order or method, but because it is God's Word, so that we swear to the sense, and meaning of the platform of confession, as to the Word of God; now the Word of God, and sense and meaning of the Word is all one; God's Law and the true meaning of the Law are not two different things. When a Jew sweareth to the doctrine and covenant of God in the Old Testament, in a Jewish meaning, he sweareth not to the Word of God, because the Word of God unsoundly expounded is not the Word of God; and though the Sadducees and Pharisees swear the five books of Moses, and the very covenant which Asah and the Kingdom of Iud • h did swear 2 Chron. 15. yet do they not swear the covenant of God, and that same which God's people did swear 2 Chron. 15. Or if any professing they worship idols should swear that covenant, alleging the covenant doth not forbid idols to be memorials and objects by which absolute adoration is given to God, we would not think that they had sworn the covenant of God, but only words of God falsely expounded, yea and made to be not God's Word, but a plain lying invention. Therefore it is all one whether a Church swear a confession, in express words of Scripture; or a covenant in other words expounding the Scriptures true meaning and sense according to the language and proper idiom of the Nation and Church; for we swear not words or a platform as it is such, but the matter, sense, and meaning of the Scriptures of God set down in that platform; and it is certain, in Nehemiah's time there was some platform, either the writings of Moses, or some sound exposition thereof; else I see not how they could seal it, Nehem. 9. 38. And because of all this, we make a sure covenant, and write it, and our Princes, Levites and Priests seal unto it. Now that which was written could not but be a platform either in Scripture only, according to the meaning of the exacters of the oath, or some interpretation; else every man writ his own covenant and sealed it, which is not like, for they all jointly sware this covenant; and the reason of this written, sworn, and sealed covenant, being moral, as is clear, because of the apostasy of the whole Church, and judgments upon them, for their apostasy, v. 38. And because of all this, we make, and write a sure covenant, saith the Text 〈 in non-Latin alphabet 〉 & in toto hoe (vertit Arias montanus) nos excidentes fidelitatem Iudaei excudentes faedus fidele, Junius, pro toto hoc pepigimus constitutionem; now sins, backslidings, and judgments may be and often are in all the Christian Churches. 2. To swear to the true religion, the defense and maintenance thereof is a lawful oath; as to swear to anything that is lawful, and to lay a new band on our souls to perform holy duties, where we fear a breach, and find by experience there hath been a breach, is also a duty of moral and perpetual equity; therefore such a sworn covenant is lawful: I say not from this place, that it is necessary, that all subscribe with their hands a covenant, because I think only the Princes, Levites, Priests and heads of families did subscribe the covenant, Nehem. 9. 38. but Nehem. 10. 28, 29. The whole people, all who had separated themselves from the Lands sin, and their strange wives, even their wives, their sons, their daughters, everyone having knowledge, and having understanding. V. 29. They clave to their brethren, their Nobles and entered into a curse, and into an oath to walk in God's Law. If it be replied, that there was in Israel no written covenant drawn up by a man, and put in a man's style, language, method, and frame, they did swear to keep Moses his Law. I answer, when we swear a covenant, our faith doth not rely upon words, characters, style of language, or human method, or any human respects, but upon the truth of God, in that platform; and suppose we should swear and subscribe the Old and New Testament translated into our vulgar Language; we do not swear to the translation, characters, and human expression; but to the matter contained in the translation; and that because Jehovah our Lord hath spoken it in his Word. And if this be a good argument why we cannot swear a platform, then should none swear a covenant at all, or make any holy vow, but those who understand the original Languages in Hebrew and Greek; and yet the characters and imprinting is human even in the original, so all religious covenants and oaths should be unlawful.
4. Argum. What a Church or person is to suffer for, or to believe, and obliged to render account of to everyone that asketh account of us, that we may swear, and seal with our hands, because what we are to suffer death for, and the loss of temporal life, for which we owe a reckoning to God by virtue of the • ixt Commandment, that is a matter of truth which we profess before God and men, and our dying for the truth, is a sort of real oath, that we are before God professing that truth, is to be preferred to our life.
But we are to suffer (if God call us) even death for the true Religion, Revel. 2. 13. Act. 7. 57, 58. Luk. 21. 15 16. Phil. 1. 20, 21. • nd the truth; and we are obliged to believe, and to give account thereof before all men, and a reason of our faith and hope, 1 Pet: • , 15. Ergo, we may swear it.
Argum. 5. If an oath to the true Religion, and form of wholesome Doctine, be a special remedy against back • iding, and a mean to keep off false and heretical doctrine; then is such an oath lawful: but the former is true▪ Ergo; The Proposition is clear; God's people say, Nehem. 9. 38. Because of all this; that is, because they had done wickedly, and were tempted still to do more, therefore they write and seal a Covenant; and if false teachers teach, Circumcision must be if we • would be saved, then the Church may, according to Acts 15. condemn • e that false doctrine by the Word of God, and set down Canons which the Churches are to observe; and what they are to observe as warranted by God's Word, layeth on bands upon the Conscience, and what layeth on such a band, that we may bind ourselves, by oath, to perform, it being a special remedy lawful against backsliding from the truth.
6. Arg. Our brethren have their grounds and reasons against the swearing of confession common to them, with the Arminians and Socinians, and their Arguments are all one; for Arminians censure the Belgic confession and the Pala • ines Catechism, and propound thirteen questions against it, as the third question is, An quaecunque dogmata in confession & Cat • chisme tractantur talia sunt, ut cuilibet Christiano ad salutem creditu necessaria sint. And their seventh question is, If such confessions may be called secundaria fidei norma; a secondary rule of faith: also all Confessions, say they, declare That Confessions serve not to teach what we ought to believe, but what the Authors of these Confessions did believe. Hence they reject all the determinations of the Orthodox Councils, condemning the heresies of Arius, Eutiches, Macedonius, Apollinaris, Sabelli • , Samosate • us, Pelagius, and all the Oxthodox Confessions of the reformed Churches. Secondly, also upon these grounds they allege in their Apology There be few things to be believes, that every sect may be the true Church, so they believe some few Articles not controverted amongst Christians, such as these, Th • there is a God, and that the Word of God is true, &c. Thirdly, they will not condemn the Macedonians, Arians, Anti-trinitar •• , Pelagians, or others, of fundamental herefies. Fourthly, that one Church of Christians may be made up of Papists, Protestants, Anabaptists, Macedonians, Sabellians, &c. and all sects so they lead a good life, according to the few Articles necessary to salvation, may be saved, and all may be saved of any sect or Religion. Fifthly, that to swear Declarations, Confessions, Canons of Orthodox Councils, is to take away the liberty of prophesying and growing in the knowledge of the Word of God, and the praying for grace and light of the holy Spirit for the right meaning of God's Word. Sixthly, that Athanasius spake amiss, when he said of the Creed, that it was to be believed of everyone who is to be saved, 〈 in non-Latin alphabet 〉 , and the same is the doctrine of the Socinians, who do in all these oppose all Confessions of Faith, and all Orthodox Decisions, Canons, and determinations of Sinods. So Socinus rejecteth all Synods, all Confessions and Decisions even of the Church universal. So Smalcius cal • eth it a rejecting of the Word of God. And Theol. Nico • aides saith, That it is enough to know things absolutely necessary for salvation; and that the Churches determination cannot remove errors and heresies.
Our brethens first Argument against a National Covenant • , If the doctrine contained in your platform of Confession • warve from the Scriptures, then the imposing thereof is so far unlawful; if the doctrine be according to Scripture, the platform is • eedlesse, the Scripture being sufficient.
Ans. 1. This is the argument of Arminians, Episcopius saith, and expressly Smalcius, Qui vnlt sensum scripturae ab il • s (confessionibus) peti, tacit deserit scripta Apostolica, & traditions humanas commendat. And therefore such decisions are • ay the Remonstrantes) Pestes Ecclesiarum & regni An • christi, idest, tyrannidis fulcra & tibicines. Secondly, this Ar • ument may be as well propounded against the preaching of the Word, all printed Sermons, Commentaries, and interpretation of Scripture, as against a Confession: For if the doctrine in Ser • ons be not agreeable to Scripture, then in so far as Ministers commend and command it to their hearers, it is unlawf • ll; if it be agreeable to the Scripture, it is needless, the Scriptures (saith the Socinian Smalcius ) are sufficient.
Our brethren answer, Preaching is an ordinance of God, but a • atforme of confession is not an ordinance of God.
Answ. A platform, as it is conceived, in such a style, me • hod, and characters, and words, is a human ordinance, Tali • rie & ordine, and so is preaching; but we swear to no plat • orme in that consideration; but a platform according to the truth contained in it, in which sense only it is sworn unto, is the Word of God, as are systemes of Divinity, • ermons printed and Preached, and so though preaching be an Ordinanced God, as it is, Rom. 10. 14. yet according to the words, expression, dialect method, or doctrine, it is an human ordinance; and so the Argument is against preaching as against our platform.
Our Brethren's second Argument is▪ The Platforme abridgeth Christian liberty, to try all things, and so though it be some means of unity, yet it is a dangerous hindrance of some verity, binding men to rest upon their former apprehensions, and knowledge, without libery to better their judgments.
Ans. 1. This in style of language and truth of words is the very argument of Arminian • . So in their Preface, and in their Apology it self they say. All liberty of prophecing and disputing against the Orthodox faith is taken away, if men be tied and obliged to decisions and confessions of Churches, and Synods. Yea to make an end of controversies (saith Episcopius) other ways then by persuading, is to bring a tyranny into the Church of Jesus Christ, and wonderfully to bind, if not to take away liberty of consciences; So in their Apology they say, confessions and decisions of Synods imposed by Oath, and to be firmly believed ar • contrary to the prayers of Saints, where they pray, that God would teach them his starutes, and reveal his Law and Testimonies •• them, and open their Eyes to behold the wonders of God's Law. But the truth is, though these of Berea did well to try Paul's Doctrine, if it was consonant to the Scriptures, or not. Yet Paul's Doctrine was the determination apostolick of God's Spirit, to the which they were firmly to adhere, and their judgments are to be bettered, in graduali revelatione creditorum, ••• revelatione plurium credendorum, in clear revelation of things revealed. For so the children of God are to grow in grace, and in the knowledge of our Lord and Savior, 2 Pet. 3. 14. After Christ is once revealed: but not in believing in a new Christ, or in believing of points contrary to the confession of faith.
The Argument presupposeth the Doctrine of the Arminians, that there be a number of points in our confession, of which we have no certainty of faith, that they are God's truth, but are things controverted, and, being not fundamental points, may be holden, or we may forsake them, as false, after better information. Which indeed maketh our faith of God's Word, • o full persuasion, but as the learned professors of Leyden say, a faith of an hour, or a month, or a year, which we may • ast away, the next year. And this is to deny all confessions and points of truth, with pretence that the Spirit hath revealed new truth: but how are these new revealed truths (the Revelation whereof we obtain by prayer) rather works of the spirit of truth; then the former points which we retract? No man by this can be rooted and built in the faith, of anything, except in the faith of things simply fundamental. By which means all points at least many of them betwixt us and Papists, Arminia • , Macedonians, Sabellians, Arians, Anabap • tiste, are matters reconcilable; and either side may be holden, without hazard of salvation. Neither is this definition of confessions any tyranny. Because confessions are to be believed, in so far, as they are agreeable to God's Word, and lay upon us an obligation secondary only, yet are they not so loose, as that we may leap from points of faith, and make the doctrine of faith arena gladiatoria a fencing field for Gamesters and Fencers. The material object of our faith, and the secondary ground and foundation thereof, may be very well, and is, God's Word; primary is preaching, confessions, Creeds, Symbols, which are not serie & ordine Scripturae: and yet have we certainty of Divine faith in these things, because the formal object is, because God so saith in hi • Scripture, and we believe these with certainty of Divine Faith, under this reduplication, because the Lord hath spoken these quoad sensum, in true meaning, though not in illâ scrie & ordine; But more of this hereafter.
CHAP. 6. SECT. 6.
Touching Officers and their election.
OUr Author laboreth to prove that Pastors and Doctors are different Officers, which we will not much improves, but if the meaning be, that they are inconsistent, in one man person, we are against him. 1. Because the Apostles in their own persons, and in feeding the flock, 2 Tim. 3. doth both under the name of Overseers and Bishops, and exercised both, as they could, according as they did find the auditory. 2. Because the formal objects the informing of the judgment, and exhorting are not so different, as that they should be imcompatible, for if God give them gifts both for the Doctors Chair, and the pastors Pulpit, as he often doth, what should hinder but the Church may call one and the same man, to both the Pastor and the Doctors Chair, as he is able to, overtake both.
Author. 1. Reas. 1 Cor. 12. 8. To one is given a word of wisdom • (for direction of practice,) to another a word of knowledge (for direction of judgment.) Ans. This proveth they be different gifts and Offices, yet not that they are incompatible in one person, as one may have both gifts given unto him, as is clear by experience.
2 Reas. Author ib. He speaketh of diverse members of the Church, as of diverse members of the natural body, v. 4. 5. All the members have not one Office, it is the action of the Tongue to speak, not to see. Ans. The comparison holdeth not in all. The eye cannot hear, the ear cannot see, yet the pastor may both see as pastor, and hear and delate to the Church, as the Churches ear, the manners of the scandalous.
3. Reas. Author, If the Apostle speak of several exercises of several gifts, but both coincident to the same person or Church office; why then doth he command the Teacher to wait on teaching, and the Exhorter upon exhorting? One who hath a gift of giving Alms, and showing mercy, is not commanded to wait upon Alms giving, unless it be his office, as well as his gift. Ans. It is not fit that the Doctor should attend the pastoral duties, except he be a pastor also, and have both gift and office, but having gifts for both, he may attend both, as the Church calleth him to both.
Author. Teaching and exhorting flow from several gifts, and they are seldom found in one in eminency. Ans. Then where they are found in one in eminency (as sometimes they are) either hath God given a Talent, for no use, which is against the Wisdom of God's dispensation, or then he who hath gifts for both, may discharge both, as he may and can through time and strength of body. But we contend not with our brethren in this, seeing they confess, he that is gifted for both, may attend both.
CHAP. 7. SECT. 7.
Of Ruling Elders.
WE subscribe willingly to what our Author saith, for the office of ruling Elders in the Church.
For Paul, Rom. 12. 8. from four principal acts requisite in Christ's house and body, v. 6, 7, 8. Teaching, Exhorting, Giveing of Alms, R • ling, maketh four ordinary officers, Teachers, Pastors, Deacons and Elders.
Opposite to the office of ruling Elders, object, that by Rulers may be understood, Governors of Families. Ans. Families as they are such, are not Churches, but parts of the Church, and clear it is that the Apostle Speaketh of Christ's Body, the Church in that place. 5. As we have many members in one body, &c.
They Object that Paul speaketh of several gifts, not of public Offices in the Church, for he speaketh of all the power and actions, of all the members of the Body of Christ; now the offices alone are not the body, but all the multitude of believers.
Ans. This cannot well be answered, by these, who make all the believers governors, and a generation of Kings and Teachers: because it is expressly said, v. 4. all members have not the same office. Ergo, they are not all to attend ruling, and to rule with diligence. 2. 〈◊〉 is false that he speaketh not of Officers, and public Officer. He who speaketh of reigning doth indeed speak of a King, as he who speaketh of exhorting which is the specific act of a pastor, speaketh of a pastor. The place, • 1 Cor. 12. 28. 29. Is clear for Ruling Elders: but some say, that governors are but arhiters, which Paul biddeth the Corinthians set up in the Church for decyding of civil controversies. 2. Cor. 6. that they go not to Law one against another▪ before heathen Judges.
Ans. Paul commandeth to obey Judges, but never to set up a new order of Judges in their room. 2. These arbitees we •• not governors to command, but rather faithful Christians to counsel, and remove controversies, or Christian reconcilers to hinder them to go to the Law, one with another before infi ••• judges. 3. The Apostle is speaking here of such Officers as Christ hath set in the Church, as the Church and Kingdom of Christ, but these civil arbitrators, are no Church-Officers, •• Tim. 5. 17. The Elders who rule well are worthy of double honor, &c. This place speaketh clear for ruling Elders.
The adversaries say: here are meant Deacons to whom are allowed stipends, for either here, or elsewhere wages are allowed for Deacons.
Answ. 1. Paul would not speak so honorably of Deacons, as to allow them the worth of a double honorable reward. Yea God's Word purteth the Deacons out of the roll of Rulers and governors in God's house, as having nothing to do by their office to labor in the Word and Prayer, but are in God's wisdom set lower to attend Tables, nor doth the word call them Elders, or 〈 in non-Latin alphabet 〉 in relation to the Church but only in relation to their own family and house. 2 Tim. 3. 12. their office is an office of mere service of Tables. 2. He is a laboring Elder worthy of wages, that the Apostle speaketh of here, as, v. 18. The Deaconship being to receive the mercy and charity, which is alms, and not debt, cannot be such an office as taketh up the whole man, so as he must live upon the Churches charges. 3. Bilson a man partial in this cause, against the mind of all the ancients (saith Didoclavius giveth this interpetation. But it is seconded with no warrant of God's Word, for Governors and Deacons are made two species of officers, Rom. 12. 8. 〈 in non-Latin alphabet 〉 he who ruleth with diligence, and he who hath mercy with cheerfulness. And two opposite species are not predicated, the one of the other. And if well governing, Rom. 12. be • ell teaching and diligent exhorting, all are confounded in that Text, where the Apostle marshalleth the officers and their several exercises so accurately.
Nor can he mean here Bishops so old that they are not now ab • e to labor in the word and doctrine, for then pasto • s for their age and inhability to preach, should because of their age and infirmity, deserve less honor and reward, then the younger who are able to labor in the word and doctrine. This is cross to the sift Commandment, which addeth honor and double honor to age, and gray hairs, being found in the way of righteousness. 2. Against Justice, that because years and pains in God's Service, hath made them aged, for that they are to have less honor and reward: whereas they deserve the double; rather then that the younger should be preferred to them.
Nor. 3. Can the Apostles meaning be, that these who rule well that lead an exemplarily holy life, are worthy of honor, especially painful preachers. Because 1. A person is never called a laborer, and worthy of hire, as the Ox that treadeth out the Corn, because of holiness of life, especially the Church • s not to give stipend to a pastor, for his holy life. 2. Their life should be exemplarily holy, who did not labor in the word and doctrine, that is, we have a pastor passing holy in his life, but he cannot preach, or keepeth an ill conscience in his calling, because he is lazy and a loyterer in preaching. 3. What Word of God, or dialect in the word expresseth a holy life, by well gover • ing, for a holy life is the sanctity of man's conversation be he a private, or a public man. But to govern well, is the paraphase of a good Governor and officer, in the Greek tongue or any other Language.
Nor. 4. Can the Apostle understand by laborers in the Word and Doctrine ( as Bilson saith) such as w • nt thorough the Earth, and made j • urnies, as Apostles and Evangelists did, to plant visit and confirm Churches, and by these who govern well, such as labor indeed in the Word and Doctrine, but are fixed to a certain place.
I answer, Then the well ruling Elders are not laborers in the Word and Doctrine; for out of Question one of the species of Elders here mentioned, do not labor in Word and Doctrine at all. But by this interpretation, both labor in the Word and Doctrine; but the one in a fixed place, the other by Apostolic journeys through the World. And the object of one of these Offices, to wit, the Word and Doctrine differenceth the one from the other, whose object must be not the Word and Doctrine; for word and Doctrine need not to be governed, but the Church, and persons in Church-state need to be governed.
2. There is no warrant of the Word, that to labor in the Word is proper to the Apostles and Evangelists, journeying through the World, seeing (as Didoclavius observeth • ) the same word 〈 in non-Latin alphabet 〉 , is ascribed to those who in a fixed place labor, 1 Thes. 5. 12, 13. Who labor amongst you. Yea, and it is taken for any travel of mind or body in the Word. 3. He is not here to deny, nor can the Apostle deny, but travelling Apostles and Evangelists did govern well, especially in planting Elders in every Church, and governing the planted Churches, but he cannot speak of travelling to the wearying of the body: when the object of travelling is expressed, to wit, ( in Word and Doctrine ) which object is not given to the well ruling Elder.
A more special consideration of Ruling Elders, Deacons, and Widdowes. 1 Tim. 5. 17.
AFter the Apostle hath spoken of Widdowes, and their service in the Church, he passeth from them to speak of excellenter Officers, to wit, of the ruling and the teaching Elders. There be many interpretations (say the opposers of ruling Elders) given upon this place; and therefore it is hard to build a new Church-officer on a Text so obnoxious to various debates.
Answ. This would be concludent in part, if the nature of the Text were the native seminary of these various interpretations; but most of these debates arise from the wits of parties interressed in the question, such as Papists, Prelates, or deniers of all Church-government. But I provoke to all the Fathers, especially to Chrysostom and the Greek Fathers, who have expounded the place, if any ever did deny but this place holdeth forth two sorts of Elders, though I grant they vary concerning the Elders, which labor not in the word and doctrine. And this interpretation, Elders who rule well are worthy of double honor, especially 〈 in non-Latin alphabet 〉 , id est, 〈 in non-Latin alphabet 〉 , because, or upon this consideration and respect, that they labor in the word and doctrine, was never known till of late. But we desire these five circumstances in the Text to be considered; for we build not our interpretation on any one, or two, or three of them, but we desire they may be looked on copulatively; for I confess a participle being attributum, or quasi attributum, though doubled or multiplied, doth not multiply subjects, because two, six, an hundred attributes may agree to one subject; and the Scripture and Greek language can well bear this. As Col. 2. 5. I am present with you in the spirit, ( 〈 in non-Latin alphabet 〉 ) rejoicing and beholding your order. One Paul only did both rejoice and behold. And 2 Pet. 3. 11. What manner of persons ought we to be, 〈 in non-Latin alphabet 〉 , looking for and hastening unto the coming of the day of God. Here is no multiplying of persons. 2. I confess also, that two articles 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , do not multiply subjects, or make a distinction of divers sorts of persons. As Revel. 2. 1. These things saith he, 〈 in non-Latin alphabet 〉 , it is one and the same Jesus who holdeth the seven Stars in his right hand, and who walketh in the midst of the Golden Candlesticks. But we desire that the confluence of these five may be looked unto: as 1. there is a genus, a general attribute, 〈 in non-Latin alphabet 〉 , Elders; and this agreeth both to well ruling Elders, and to those which labor in the word and doctrine. 2. There be here two participles, 〈 in non-Latin alphabet 〉 . 3. Two articles, 〈 in non-Latin alphabet 〉 . 4. Two species, two kinds of Elders, under the general attribute of 〈 in non-Latin alphabet 〉 . As the one species or kind is, 〈 in non-Latin alphabet 〉 , such Elders as rule well; and the other kind of Elders be 〈 in non-Latin alphabet 〉 , such as labor in the Word, as Pastors; and in Doctrine, as Doct • rs. And fifthly, which is most considerable, here be two Participles, two Articles, two special Elders divided and separated 〈 in non-Latin alphabet 〉 , by the discretive particle 〈 in non-Latin alphabet 〉 . And I provoke to all the Authors of the Greek Language, Demost • enes, Isocrates, Aristophanes, Pindarus, &c. to the Septuagint in the Old Testament, to the whole New Testament for one parallel place, where one and the same subject or kind is so expressed, except you play foul play to the Text: also that 〈 in non-Latin alphabet 〉 is a particle of discretion and multiplication of divers kinds, to me is clear, •• Ti • us 1. verse. 11. There •• many unruly and vain talkers, 〈 in non-Latin alphabet 〉 , especially those of the Circumcision, if 〈 in non-Latin alphabet 〉 the particle ( especially ) do not divide two sorts of vain talkers, some vain talkers of the Circumcision, and some vain talkers not of the Circumcision; then must this particle conjoin them, and make no vain talkers, save only these of the circumcision; and Paul shall say then, there be many unruly and vain talking persons of the circumcision, but especially those of the circumcision; which non-sense is not to be ascribed to the spirit of God, so 1 Tim. 4. 10. Who is the Savior of all men, especially of believers, 〈 in non-Latin alphabet 〉 . It 〈 in non-Latin alphabet 〉 do not infer that Christ is the Savior of some who believe, and in a general sense a Savior of some who believe not; then must Christ bestow one and the same salvation on all men, and also on believers, which neither Arminians nor common sense can affirm, 1 Tim. 5. 8. He who provideth not for his olvne, 〈 in non-Latin alphabet 〉 , especially for those of his own house. If it be not required that a believer provide for two sorts, to wit, these of his family, children and servants in an especial manner; and for friends also, who are not of his own house; then will Paul have the believer to provide for none but for his own house, which doth belie the Text, which saith, he must provide for all his own, and in a special manner for his own house; now if he be to provide for them, for this respect because they are of his own house, then by this Text he is not to provide for his brethren, sisters, and blood-friends, because they are not of his own as members of his house, or his own, Gal. 6. 10. Let us do good to all, but especially, 〈 in non-Latin alphabet 〉 to those who are of the household of faith. Ergo, we are to do good to some who are of the household of faith, and to some who are not of the household of faith; except you say the Text doth bear only, that we are to do good to none, save only to those who are of the household of faith, which is non-sense, Phil. 4. 22. All the Saints, 〈 in non-Latin alphabet 〉 , salute you, 〈 in non-Latin alphabet 〉 especially those of Caesar's house. Hence two sorts of Saints saluted the Philippians, some Saints of Caesar's house, and some not of Caesar's house; this you must say if you will not have the Text to bear either that no Saints did salute the Philippians, save only the Saints of Caesar's house, contrary to sense; for the Text saith, All the Saints (here with me at Rome) salute you. Otherwaies you must say, that the reason and motive why the Saints saluted the Philippians, was because they were Saints of Caesar's house, as you say, the special cause and respect why the well ruling Pastor is worthy of double honor, is because he laboreth in the Word and 'Doctrine; for so you expound it. Now this is two ways false, for 1. this can be no respect and cause why all the Saints saluted the Philippians, except all the Saints which did salute them were only the Saints of Caesar's house; and so both the argument should be false, and the conclusion false, for they were not all of Caesar's house who saluted the Philippians. Nor 2. was this the reason why they did salute them; for the Saints did salute the Philippians upon this ground of Christian relation, because they were Saints, and loved one another in Christ, and not upon this civil and common consideration, because they were Caesar's Domestickes, and Courtiers with the Emperor. So a Tim. 4. 13. Bring with thee the cloak which I left at Troas, and books, but especially the parchments. And thus do also the Hebrews speak, Prov. 11. 31. Retribution shall be made to the just, far more to the wicked. Here be clearly two sorts of retributions, and two kinds of persons which are recompensed. And Prov. 17. 7. The li • s of honor are not seemly for a fool, much less is falsity to a liberal man, or to a Prince. I know these examples do not every way come home to our point, but they prove that 〈 in non-Latin alphabet 〉 is to the Hebrews a note of discretion; as also, • Psalm. 31. v. 11. is even as 〈 in non-Latin alphabet 〉 is to the Greeks. It is true, where a genus and a species, a general and a special under that are set down, (for as much as genus & species non faci • nt numerism ) there is no need that 〈 in non-Latin alphabet 〉 or the particle ( especially ) should be as a note of dicretion or multiplication. As if ( I should say, a Judge is to be honored, but especially judging righteously, ) I should not infer that there are two sorts of Judges; but the case is not so here, because two species are expressly set down, to wit, those who rule well, and those who labor in the Word and Doctrine. And if I should say, ( a Judge judging righteously for all, is worthy of much honor, especially he that judgeth righteously for the Widow and the Orphan ) I should in this hold forth, either two sorts of righteous Judges, or then I should say no other, but he who judgeth righteously for a •• , is to be honored, especially he who judgeth righteously for these, and these comprehended under this ( all. ) Thirdly, I should in that also say that there be two things, though not two sorts of judges, worthy of much honor, to wit, the office of a Judge, and his equal and impartial judging are both worthy of double honor. But Paul is not here allowing honor to the office in abstracto, and in a general notion, but to the officer in specie and in concreto, who doth rule well, and labor in the word and doctrine.
Object. 2. But Paul doth here understand by him that ruleth well, the civil Magistrate.
Answ. When Paul is here speaking of the Economy of God's house, it is not consonant to the Text, that he would instruct Timothy of the wages due to the Emperor Nero, and yoice the Emperor in one verse, with the Pastor and the Doctor laboring in the word and doctrine, and prove from the Law that the mouth of Nero should not be muzzled. Nor doth the Word give this word 〈 in non-Latin alphabet 〉 , to Magistrates, but some higher stiles, calling them 〈 in non-Latin alphabet 〉 , Tit. 3. 1. Principalities and powers, Rom. 13. 1. Secondly, this Text would prove that double wages were due to Paul above Nero the Emperor, and that Pastors are more to be honored then Emperors and Kings. Thirdly, the Text speaks clearly of two parallel species of Elders in the Church, but the Magistrate is no parallel line with preaching Elders.
Object. 3. By those who rule well, are understood Deacons, who take care of the poor.
Answ. Didoclavius observeth, that Deacons are never called Rulers, but distinguished from them, Rom. 12. 8. Secondly, the well ruling here taketh up the half of the Pastors Office, and all that belongeth thereunto, except laboring in the word and doctrine; as to receive accusations against an Elder, to judge and govern with the Pastor, to visit the sick, to exhort and rebuse in a judicial way; but to serve Tables, and to take care of the poor only, is the least and most inferior part of well-governing of God's house, and is but a care for their bodies: Whereas to rule well, is an Ecclesiastical Magistracy, to go in and out before God's people, to watch for their souls, as those which must give an accompt, Hebr. 13. 17. 1 Thess. 5. 12. The Deacon careth for the body only, and the Deacon, that Bilson and others would have with him, is neither in this place, nor in all God's Word, as we shall hear.
O • . 4. By these who rule well, are understord, Bishops, who for age, cannot preach yet rule well.
Ans. Surely these who have labored in the Word and Doctrine, and spent their strength in painful preaching, and now, in old age, rule well, cannot in reason be thought worthy of less honor and wages, then preaching Elders, but above them, as emeriti milites are not to be degraded: and if they have never labored in the Word and Doctrine, they being Bishops, by office, must be dumb dogs, and worthy of no honor at all. 2. They cannot rule well, as Pastors, and yet be dumb, and not labor in the word. 3. The Text speaketh not of Elders, aetate, by age, but of Elders, Officio, by office, who labor, as work-men in a vineyard, v. 18.
Ob. 5. By ruling well he meaneth a holy life, so as he meaneth not only that Pastors should live holily, but also preach painfully.
Answ. Didoclavius answereth, that then all that live holily, should have stipend, as workmen; and certainly if Paul had spoken nothing of these who labor in the word and Doctrine, yet the Text doth hold forth that these who rule well, and do not labor in the Word and Doctrine are worthy of honor; for the comparative here, or superlative degree, doth well infer the positive degree. But 1. Ministers shall be worthy of honor, though they preach not. 2. The arguments which I brought, to prove, and that undeniably, that there be two sorts of Elders, in the Text fight against this sense, which inferreth that their is but one sort of preaching Elders here, to whom double honor is due, for two respects, to wit, holiness of life, and painful preaching. 3. Holiness of life in all God's Word, is never expressed by well governing, which is a work of a public Church-officer, as is clear. Rom. 12. 8. 1 Thess. 5. 12. 13. holiness of life is common to all private Christians, yea and to women, who cannot rule, nor rule well.
Ob. 6. The Rulers here ought to have wages, as workmen, but your Elders have no wages. Ergo, your Elders are not in this Text.
Answ. That is not concluded, which is in question; for the assumption should be, but your Elders ought to have no wages, and are worthy of no honor, ) and the assumption is only de facto, (they have none) 2. This argument might prove that a noble man, called to be a Minister, if he should take no stipend, were not a lawful Minister; and Paul then was no lawful pastor, at Corinth, because he refused stipend; but stipend is due to both Pastor and Elder, and in the case of scandal, it is due to neither of them, hic & hunc.
Ob. 7. If there be two sorts of Elders here, there must be two sorts of Bishops, for Presbyter and Bishop are synonyma, and one and the same, as is clear, Tit. 1. 6, 7. Acts 20. 17. They are called Elders, and v. 28. Bishops. But we cannot admit of two sorts of Bishops: some to rule, and some to preach, that were Antichristian.
Answ. Though there be two sort of Elders here, it doth not follow that there be two sorts of Bishops: and it is not proved because Elder and Bishop are not proved to be synonyma from the alleged places, genus & species, as a living Creature and a man are not synonyma, but have different definitions. Gladius & ensis have the same definitions, as a man and a discoursing creature are synonyma. An Elder is a general, and a Bishop a sort of Elder, and an Apostle is an Elder, and so Peter termeth himself, 1 Pet. 5. 1. an Elder: • u • Divines say that a preaching Elder, and a Bishop are synonyma, one and the same, and synonyma non faciunt mum • rum, as Gladius & Ensis: but they never taught that an Elder in general and a Bishop, are synonyma and the same, nor do the places, Acts 20. Tit. 1. prove it; for if they be all preaching Elders, to whom Paul preached at Ephesus, Acts 20. as the Text seemeth to make them, Acts 20, 28, 29. then the Elders that Paul called for v. 17. are preaching Elders, and the same with Bishops v. 28. and Tit. 1. Paul willeth Titus to ordain Elders, that is, both preaching & ruling Elders, and there he giveth an instance in preaching Elders, or Bishops, and showeth what sort of men Bishops should be. 2. If there be two sorts of Elders, 1 Tim. 5. 17. then should there be two sorts of Bishops; I distinguish the proposition, then are there two sorts of preaching Bishops, I deny the proposition in this sense, but if the meaning be, there be two species of Bishops, or Overseers, one ruling Overseers, and another preaching Bishops, we shall not contend for the word, if we agree upon the thing, though I much doubt, if the ruling Elder in the Scripture, come under the name of Bishop or 〈 in non-Latin alphabet 〉 . 3. This objection falleth under the stroke of the arguments proving that there be two sorts of Elders in this Text, and how they can be answered, I know not.
Ob. 8. That office is not in Scripture, whose Characters, qualities, and notes are not specified in Scripture, as the Characters of a Deacon are, 1 Tim. 3. and of a Bishop ibid. But the Characters, qualites and notes of a ruling Elder are not in the Scripture, Ergo, &c.
Answ. 1. I deny the major proposition; for then, because the Scripture saith not, an Apostle should be blameless, the husband of one wife, vigilant, sober, and thus and thus, and an Evangelist should be thus and thus, and a prophet should be thus and thus qualified, therefore Apostles, Evangelists, Prophets, are not in Scripture. It is true these were but temporal offices, yet it is enough to take off and break the argument, for these temporary • ffices, must be no less warranted, by the word, except they be unlawful, then the offices that are of perpetual indurance. 2. I distinguish the major proposition, That office is not in Scripture, whose characters are not in Scripture, neither in one particular place, expressly and 〈 in non-Latin alphabet 〉 , it is not true; for baptism: in no one place is so expressly set down in Scripture, from all its Characters in particular, as is the Supper of the Lord, which is described, Mat. 26. Luk. 22. Mark. 14. 1 Cor. 11. in the Elements, sacred actions, prayer, consecration, words of institution, efficient, form, end, gesture, &c. Yet is baptism for that not excluded from the classe and number of God's ordinances and seals, or, that office is not in Scripture whose Characters are not in Scripture, nether in divers places of Scripture, nor by good consequence, and lawful analogy with other its fellow offices, that I yield willingy: but now the assumption is false: for as baptism by analogy is described in many of its Characters, as prayer, consecration of the Elements, end &c. when the Supper of the Lord is described, making a just proportion betwixt baptism and the other Sacrament, and by other places of Scripture, so is the ruling Elder in his characters described; when the Bishop his fellow-officer is described. 3. The assumption also is false; for the ruling Elder is described out of this Text. 1. negatively, that hence is gathered, by strong consequence, as is said, that he is an Elder who laboreth not in the Word and Doctrine. 2. He is described affirmatively, for an office is sufficiently described, when the specific acts thereof are set down, as a man is described when we say, he is a Creature who doth discourse, and make use of Reason; so is this Elder described, when we say it is his office to rule well, 1 Tim. 5. 17. he is a 〈 in non-Latin alphabet 〉 , and a government which Christ hath 〈 in non-Latin alphabet 〉 instituted in the body, 1 Cor. 12. 28. and he is Rom. 12. 4. an Organ and member of Christ's body, whose office it is to rule, 〈 in non-Latin alphabet 〉 with diligence, Rom. 12, 8.
Ob. 9. But it is but a general, that he rule, we have not these wherein the particulars of his ruling, consist.
Ans. If this be strong, you have not, 1 Tim. 3. the particulars of the pastoral teaching, but only the generals, a Bishop must be apt to teach. Yet in other places we have the particulars, a • instructing, rebuking, confuting, convincing; so what ever the Scripture saith of the preaching Elders ruling, that same is saith of the ruling Elders ruling, seeing the ruling Elder is the assistant officer to help the preaching Elder, and both of them with the Doctor are to rule the House of God.
Ob. 10. But if ruling be the specific and essential note of the ruling Elder, he cannot be a special officer different from the preaching Elder, for what is essential to one species cannot agree to another, and what constituteth one species, doth not agree to another.
Answ. This connection may well be denied, and it is said well by one; The ruling Elder solùm regit, doth only govern, sed non solus regit, but he doth not govern his alone, but with the Pastor and Doctor. From these things I infer that as this is not a good consequence, Mat. 26. Luk. 22. Mark. 14. the Spirit of God doth set down the Lord's Supper in all its materials, and passeth over Baptism in silence, and goeth to another subject; Ergo, Baptism is not the other Sacrament of the New Testament so neither is this a good consequence, ( Paul, 1 Tim. 3. Discribeth the Bishop, and over skippeth the ruling Elder, passing to the Deacon; Ergo, the ruling Elder is not an Ordinance of God ) for while he describeth the Bishop, he teacheth what an one, both the Doctor, and ruling Elder should be, by clear analogy, and it had been superfluous for the Holy Ghost to say more, then he doth. And by this we may answer to what is tenthly objected, The ruling Elder is omitted in Christ's roll, Eph. 4. 11. Ergo, there is no such officer. Answ. It followeth in no sort negatively, from one particular place of Scripture, Rev. 1. It is said only God hath made us Kings and Priests unto God; Ergo, he hath not made us Prophets also, the contrary is, Isaiah. 54. 13. John. 6. 45. so because, It is life eternal to know the Father, and the Son, Joh. 17. Socinians collect; Erge, the holy spirit is not God, because no mention is made of him, in this place. 2. In this place Paul ennumerateth offices necessary rather for planting Churches, then for ruling Churches already constituted and planted: Miracles and Tongues are ad been esse; Elders and Deacons are not named here, because they are for the leading on of the Church, and the body already set up in a visible frame, and therefore reckoned out, Rom. 12. 4. 8. 1 Cor. 12. 28. and consider, I pray you, how uncertain and lubrick a way it is to pin God's Spirit, and to fetter him to any one place in his enumerations, Behold, Rom. 12. 8▪ all the ordinary officers are expressed, and yet Apostles, Evangelists, Miracles, Tongues are omitted, all which are ennumerated, 1 Cor. 12 28, 29. yet are specific acts of Prophets, Teachers omitted, 1 Cor. 12. at lest only spoken of in general under the notion of hearing, seeing, walking, and Rom. 12. they be more particularly set down. And 1. Tim. 3. Phil. 1. 1. only Bishops and Deacons are mentioned, and governments, and Elders ruling well • mitted; and also all the extraordinary officers are omitted, and yet mentioned, 1 Cor. 12. 18, 29. and Miracles, Tongues, Deacons, Governments are omitted, Eph. 4. 11. and, 1 Tim. 5. 17. Preachers, Rulers, Doctors are expressed, Deacons and extraordinary officers, Apostles, Evangelists, &c. passed over in silence:
Ob. 11. The Keys are not given to this ruling Elder, Ergo, he is no lawful officer: the antecedent is proved, the keys of jurisdiction, because they can operate nothing, but by the Key of knowledge, cannot be given to this new officer, now the key of knowledge is given only to the preaching Elder.
Ans. All dependeth upon this false proposition; To these only are the keys of jurisdiction, and power of binding and loosing given, to whom the keys of knowledge are given, ) for though the one key work nothing without the other, yet the proposition is not from this made good, for the key of knowledge, and the power of pastoral preaching is given, uni subjective, non unitati nisi objective, to one man as to the subject, and to the Church, for her salvation and good, as for the end and object; and the Pastor being once ordained a Pastor, may use these Keys, quoad specificationem independently, for he may preach mercy and wrath, not waiting the Churches suffrages, Et potestas clavium quoad jurisdictionem data • st ecclesiae & subjective & objective, & data est non uni, sed unitati: but the power of the keys, in censures, for binding and loosing is given to no one mortal man, but to the Church, both as to the subject, and the object. I mean the Ministerial Church; and not one man Pastor, Pope, o • prelate may use the Keys, the Church hath them, and can only validly use them.
Ob. 12. But how is it proved that Ruling Elders are of divine institution?
Ans. God hath placed, 〈 in non-Latin alphabet 〉 , Ruling Elders in the body, as is said, 1 Cor. 12. 28. and this is, Rom. 12. 4. compared with v. 8. an Office that Christ hath appointed, and as these places prove the exhorter or pastor to be of Divine institution, and the Apostle, Teacher, Prophet, 1 Cor. 12. 28. and the Elder who laboreth in the Word and Doctrine, to be an instituted work-man worthy of wages, 1 Tim. 5. 17, 18. So must they prove the man who ruleth well, and with diligence, to be of divine appointment.
Ob. 13. But the ruling in diligence, Rom. 12. 8. and the governments, 1 Cor. 12. 28. are generals, and so cannot constitute a special office, in the body: for it is against logic, that that which is general, and common to all the officers, can constitute a species, or a special kind:
Answ. This obligeth the opponent, to teach, what is meant by governors, whether Magistrates, but these be not an office in Christ's Body as is here said, Rom. 12. 4. and 1 Cor. 12. 14, 15. or do they mean masters of families? but these be parts of heathen societies, as well as of Christian, and a Family as it is such, is not the Church. 3. Nor can he mean here of Preachers, for Rom. 12. 8. 1 Cor. 12. 28. the exhorter and the ruler with diligence, the Teacher, and Prophet, and governments are clearly differenced, as different organs of the body, Eye, Eare, Hand, Foot, 1 Cor. 12. 14, 15. Rom. 12. 4. nor (4) can they understand Rulers in general: for, a genus, a general doth not exist, or have actual subsistence, but in some determinnate species; as a living Creature doth not subsist but in man, or in some specific nature of Birds and Beasts: now God is said to place these governments in the body, 1 Cor. 12. 28. even as the Eye, and Eare and Hand are seated in the body, 1 Cor. 12. 16, 17, 18. Now as a general Eye, or an Organ in general is not placed in the body, but such a determinat Organ, an Eye, an Eare, an Hand, a Foot; so neither hath the wisdom of Christ appointed a governor in general, and left it to the Churches discretion to specify what this governor shall be, whether a Prelate, a Pastor, a ruling Elder: but as God hath not set Teachers in the body in general, but he hath placed such and such species, Apostles, not Popes, Evangelists, not Cardinals; so must he have determined such and such Governors, ruling Elders, rather then a certain Creature named a Diocesan prelate, an uncouth beast in the holy Scripture.
A very Jesuit, Salmeron, saith, by the two Elders he meaneth, 1 Tim. 5. 17. ( aperte sermonem esse de presbyteris & Episcopis ) of Elders and Pastors, and with that of Ambrosius, which we all know to be ruling Elders, who were out of use in the Church, by the negligence, or rather by the pride of preaching Elders, forte Doctorum d • sidiâ, aut magis superbiâ; and we are not to think, Chrysostom was ignorant of his mother Tongue, and he findeth 1 Tim. 5. 17. two sorts of Elders in this place, and a popish Expositor Estius, porro manefeste Colligitur ex hac sententia, fuisse, etiam apostolorum tempore, quosdam in ecclesia presbyteros, qui & been praeessent, & duplici honor digni essent, nec tamen labotarent in verbo & Doctrinâ, neque id hodierni sectarii negant; and all the heresy that he layeth on Calvin, in this point, is that Calvin maketh these lay-men; And Estius maketh a question what these Elders were, whether they be the Cardinals, which the pope hath, or the Canonical Elders, which their Bishops use as councellors in grave matters, or Elders which rule well, and labor not in the Word and Doctrine, such as were in the Apostles time, or rather such as did help the Bishops in offering sacrifice, and in administrating the Sacraments; or if they be such as rule the people, but cannot preach, such as Alipius and Val • rius were in Augustine's time; so Estius knoweth not what these Elders be, but inclineth to make them elders to the Apostles, in the administration of the Sacraments.
Ob. 14. But Rom. 12. 8. the Apostle speaketh of divers gifts, as v. 6. having then gifts, differing according to the grace, that is given to us, whether prophecy, let us prophecy, &c. Ergo, the Apostle doth not speak of divers offices. 2. One and the same man may both teach, and exhort, and therefore Pastor and Doctor are not here differenced. 3. The Deacons office shall be here described, by the interjection of the ruling Elder, but the two acts of the deacon, which is to give with simplicity, and, to show mercy with cheerfulness, and which is an insolent order, therefore the Apostle doth not here ennumerate divers offices.
Answ. There is no better consequence in this, to say, he speaketh of divers gifts; Ergo, he speaketh not of divers offices, then to say, he speaketh of divers faculties and habilities in the natural body, as of an hability of seeing, hearing; Ergo, he acknowledgeth not divers members with divers offices, as the Eye to see, the E • re to hear, yea the contrary is rather a good consequence; and the Text is clear that he speaketh of divers offices, v. 4. for as we have many members in one body, and all members have not the same office. So we being many, are one body, in Christ, and everyone members, one of another. Yea the Text holdeth forth these five to us to be distinctly considered. 1. That the Church is one body organical, having divers members. 2. That there be divers gifts of the spirit in this body, as is clear, Rom. 12. v. 3. 4, 5. (3) That there be divers offices, and places and functions in this body, which the Apostle excellently divideth into two generals according to the necessities of the members of Christ's body. Now in general this necessity is twofold, one respecting the soul, and for this, he hath ordained, 〈 in non-Latin alphabet 〉 prophecy, and for the bodily necessity, 〈 in non-Latin alphabet 〉 . Ministry and Service. v. 6. and v. 7. and these two having set down in abstracto, he cometh to divide them, in concreto, according to their several offices and functions, which
| be four in the Text. | 1. The Teacher, or Doctor. v. 7. |
| 2. The Exhorter, or Pastor. v. 8. | |
| 3. The ruler, or governing Elder. also • . 8. | |
| 4. The Distributer, who is to show me •• on the poor, or the Deacon also. v. 8. |
Then (4) the Apostle doth set down the several specific actions and operations of these offices, and that again
| two ways. 1. in general. | 1. Prophecying. v. 6. |
| 2. Ministering. v. 7. |
2. He setteth down the operations and specific actions of the
| four offices in particular, as | 1. Teaching, in the Doctor. v. 7. |
| 2. Exhorting, in the pastor. v. 8. | |
| 3. Ruling in, the Elder. v. 8. | |
| 4. Distributing, and showing mercy, in the Deacon. v. 8. |
Then (5) he setteth down the manner and holy qualification of these operations, and exercises of their offices; and that also two ways. 1. In general. 2. In the four particulars in
| general. | 1. In Prophecying; but how? according to the proportion of Faith v. 6. |
| 2. Ministering, and how? By being given or addicted to Ministering v. 7. | |
| 2. He setteth them down in four particulars, as | 1. The Doctor or Teacher, is to be in, or given to Teaching. v. 7. |
| 2. The pastor, is to be in Exhorting, Sedulous and painful. v. 8. | |
| 3. The ruling Elder, to rule, 〈 in non-Latin alphabet 〉 with diligence. v. 8. | |
| 4. The Deacon is to distribute, and show mercy, on the Sick, poor, imprisoned, stranger, distracted, in simplicity, in Chearefulnesse. v. 8. |
Also though it be true, that one and the same man may both teach and exhort, and the comparison of the natural body doth not in all things hold, for one member cannot both be the eye to see, and the ear to hear, but both are here a sort of eye to the Church; yet hath Christ made the Pastor and the Doctor different. (It is needless to dispute, if they differ in nature, and if it be a confounding of Christ's order, that one be both, when Christ hath given gifts for both to one man) for first, the Word of God doth difference them; secondly, we know that many have gifts to teach, who are but dull and weak to persuade and work upon the affection, as is observed amongst the Fathers. Augustine excelled in teaching and disputing, Chryostome in exhorting. Salmeron observeth, that there Thomas Aquinas was eminent in informing the understanding, and Bonaventura excellent for moving the affections. And many are fitted to work on the affections, as Pastors, who are not able to teach as Doctors in the Schools. So hath Chrysostom and Theodoret observed upon these words, Rom. 12. 7, 8.
Nor doth it move me much, that Paul speaketh twice in one verse of the Deacon, it is not unusual to the Spirit of God in divers Scriptures so to do, as Prov. 1. Prov. 2. Psal. 119.
How dangerous it is to affirm, that all the Officers are not set down in God's Word, we may be taught by Papists, for Estius giveth a reason, why the Apostle setting down, 1 Cor. 12. 28. the Officers in God's house, hath omitted the Pope; he answereth, the Apostle is not here setting down the degrees of the Hirarchicall Order, for then he should have set down Bishops, Presbyters, Deacons, which be parts of that Order, but only he setteth down some chief members of the Church, endued with rare gifts, and commenting on Ephes. 4. he saith, The Pope is set down under the name of Pastors and Doctors, because he sendeth Pastors and Doctors to all the world; and this was the reason why the Prelate was reputed a Pastor, and the only Pastor, because though it was too base for him to preach; yet he preached in and through poor Presbyters whom he sent. And Salmeron moveth the question, why 1 Cor. 12. 28. the Pope, Cardinals, and Patriarchs are omitted in this place; and we say, Why are Bishops, Archbishops, Primates, Metropolitans, Deans, Archdeacons, Chancellors, Officials, &c. never once mentioned in the Word of God. But Salmeron answereth, 1. They are implicitly set down here, and under the name of helps, opitulations; Paul hath instituted Deans, Archdeans, and the four lesser orders. And what else do divers answer, who teach that government 1 Cor. 12. 28. is but a general; and the Church, in a prudential way, under this may substitute and introduce such and such species of governments as they shall find convenient, as ruling Elders, ruling Prelates, and such like. but I would gladly know why the Spirit of God hath particularly set down the last specified Officers, as 1 Cor. 12. 28. Apostles, under which are no species of Apostles, but only such individual persons, Matthias, Paul, &c. and hath also set down Pastors in specie, Doctors and Teachers in specie, Ephes. 4. 11. under which there be only such individual persons who are Pastors and Teachers, as John, Epaphroditus, Archippus, Thomas, &c. and there is no room left for the Church to subdivide Pastors or Doctors into such and such new sp • cies, as Popes, Cardinals, &c. and yet under the general of governments, many species and new kinds of governments in a prudential way may be brought in. If Christ have set down the particulars of Pastors, Prophets, Apostles, according to their last specified nature, why hath his wisdom not been as express and particular in all other offices necessary for feeding and governing the flock of Christ? a Pope, a Prelate, a Cardinal, an Officiall, would take as small room in print, and in Christ's Testament, as Apostle, Doctor, Pastor, though I grant they do take half so much more room in the State and Parliament.
Of Deacons.
WE conceive, according to God's Word Acts 6. that Deacons be of divine institution, because when some poor widows were neglected in the daily ministration, the Apostles appointed seven men of good report, and full of the holy Ghost, to take care of Tables and provide for the poor, that the Apostles might give themselves to the Word and Prayer.
Object. 1. There is not one word of Deacons, Acts 6. not one word of the poverty of widows, and these seven were but civil curators and tutors of the widows, and not Church-officers, for anything that can be collected from God's Word.
Answ. The equivalent of a Deacon in name, is Acts 6. there are those who are not to preach the Word, but are to serve Tables, 〈 in non-Latin alphabet 〉 and some did complain because their widows were neglected, 〈 in non-Latin alphabet 〉 , if widows were neglected through the want of a daily Deaconry, the Text must insinuate a Deaconry, and a want of a Table to these widows. Secondly, it is unknown divinity, that the twelve Apostles in a Church-assembly do institute, and that with solemn prayer, and imposition of hands, officers merely civil to tutor widows. Thirdly, the daily ministration was the want of sustenance, as it is said, That certain women ministered to Christ of their substance, 〈 in non-Latin alphabet 〉 , Acts 20. 34. Yea yourselves do know that those hands have ministered to my necessities. And is it like that the Apostles were civil curators to widows before this time?
Object. 2. It is evident from the Text that these Deacons were not of divine institution, but of a mere temporary erection, for the present necessity of the Church. First, it is said they were appointed, Acts 6. 1. 〈 in non-Latin alphabet 〉 . Secondly, they were erected upon occasion of the multiplying of the disciples. Thirdly, upon occasion of the poverty of widows, and therefore when there be no poor, there is no need of Deacons, and so it is but an office of a temporary standing in the Church.
Answ. These words (in those days) are not so much referred to the institution of Deacons, as to the order of the history. Secondly, to Satan's malice, who raised a schism in the Church, when the number of Disciples grew. And thirdly, are referred to the murmuring of the widows; and they do no more prove that Deacons are a temporary institution, and brought in, by the Church, in a prudential way for the Chuches present necessity, then the Lord's Supper is concluded to be but a temporary and prudential institution of the Church, because it is said, In the night that Jesus was betrayed, he took bread, &c. Secondly, the occasion of the multiplying of Disciples & the neglecting of the widows, doth not prove that Deacons are a prudential and temporary institution: for here I distinguish betwixt an occasion and a motive and cause; divers Ordinances of God have both these. As the occasion of writing the Epistle to Philamon, was the flight of Onesmus a fugitive servant from his master, and his willing mind to return to him again, and upon that occasion Paul did write to Philamon; but that will not prove that the Epistle to Philemon is but a prudential Letter, and obliging for a time, because the motive and cause why the holy Ghost would have it written, was, that it should be a part of Canonical Scripture, obliging to the second coming of Christ. The like I say of the Epistle to the Galatians, written upon occasion of seducing Teachers, who had bewitched the Galatians, and made them believe, they must be circumcised and keep the Law, if they would be justified in Christ: Yet hence is not proved, that the Epistle to the Galatians is but a prudential Letter, and not of divine and perpetual institution; for the cause and motive of writing was, that it might be a part of the Canon of faith. So also the Covenant of Grace and the Gospel was made upon this occasion, by reason that the first Covenant could not save us, Heb. 8. verse. 7. Rom. 8 2. 3. Gal. 3. 21, 22. is therefore (I pray you) the Covenant of grace but a temporary and a prudential piece? Upon the occasion of the death of Zelophead, who died in the wilderness without a male-child, whose name thereby was in danger to be delete and blotted out of Israel, the Lord maketh a general Law through all Israel, binding till the Messiah his coming, Numb. 27. 8. If a man die and have no son, then shall you cause his inheritance to pass unto his daughter; this was no prudential Law. I might allege infinite Ordinances in Scripture, the like to this. Yea, most of all the Ordinances of God are occasioned from our spiritual necessities; are they therefore but human and prudential Statutes, that are only to endure for a time? I think, no.
Ob. 3. But if the civil Magistrate had been a friend to the Church, Acts 6. his place had been to care for the poor, for the law of nature obligeth him to take care of the poor, therefore did a woman in the famine at the siege of Samaria cry, Help O King; and if this were done by Christian Magistrates, Pastors should be eased thereof, that they might give themselves to the Word and Prayer, and there should be no need of a divine positive institution of Deacons for this charge.
Answ. That the godly Magistrate is to take care of the poor, as they are members of the Common wealth, I could easily grant. But this is not now in question; but whether, or not, the Church, as it is an Ecclesiastical society, should not have a treasure of the people's E • angelike free-will-offering for the necessity of the Saints, as Heb. 13. 16. 1 Cor. 16. 1, 2. 2 Cor. 9. 5, 6, 7, 8, and concequently, whether or not Christ hath ordained, not the Pastors, but some officers besides, to attend this work? We affirm he hath provided for his poor members, even their bodily necessi ies. Secondly, if this be true, that there should be no Deacon but the Christian Magistrate, then were these seven Deacons but the Substitutes and Vicars of the Emperor and King. Now certainly, if Apostolic benediction and laying on of hands, in the wisdom of God was thought fit for the Vicars and Deputies of the Magistrates, it is like that beside the coronation of the Roman Emperor, the twelve Apostles ought to have blessed him with prayer, and separated him by laying on of hands for this Deaconrie; for what Apostolic calling is necessary, for the temporary substitute is more necessary, and at least that same way necessary for the principal. But that civil Magistrates, ex officio, are to be separated for this Church-office so holden forth to us, 1 Tim. 3. 12. I can hardly believe. Thirdly, I see not what the Magistrate doth in his office, but he doth it as the Minister of God who beareth the sword, Rom. 13 4. and if he should compel to give alms, then should alms be a debt, and not an alms and free-will-offering. It is t • u • , there may intervene some coaction to cause every man to do his duty, and to force men to give to the poor; but then I say, that forcing with the sword should not be an act of a separated Church-officer, who, as such, useth no carnal weapons. Four •• lie, the law of nature may lead to a supporting of the poor, but that hindereth not but God may ordain it as a Church-duty, and appoint a Church-officer to collect the bounty of the Sain •• , 1 Cor. 16. 3. 5. I see not how the Apostle, 1 Tim. 3. should not hold forth his Cannons concerning a Deacon, to the King, if he ex officio be the Church-treasurer, but the Apostle doth match him with the Bishop, Acts 6. the appointing of the Deacon is not grounded Acts 6. upon the want of a Christian Magistrate, but on another ground, that the Apostles must attend a more necessary work, then Tables.
Object. 4. But the occasion of appointing Deacons was to disburden the Pastor, who was to give himself wholly to preaching and praying; Ergo, at the first the Apostles and so also Pastors were Deacons; if therefore the poor be fewer then they were at Jerusalem, Act. 6. where the Church did exceedingly multiply; this Office of Deaconry was to return to the Pastors, as its prime and native subject; and therefore is not essentially and primarily an Office separated from the Pastors Office. And if the poor cease to be at all, the Office ceaseth also.
Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poor, but I deny that hence it follows in the case of fewer poor, that the Office can return to the Pastors as to the first subject, except you suppose the intervention of a divine institution to place it again in the Pastors; as the power of judging Israel was once in Samuel, but upon supposition that Saul was dead, that power cannot return back to Samuel except you suppose that God by his authority shall re-deliver and translate it back again to Samuel. For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul, and changed the same into a regal and Kingly power, that same authority who changed the power must rechange it again, and place it in, and restore it to its first subject. 2. The fewness of poor; or no poor at all, cannot be supposed, Joh. 12. 8. for the poor you have always with you. And considering the afflictions of the Churches, the object of the Deacons giving and showing mercy, as it is Rom. 12. 8. cannot be wanting, as that the Churches fabric be kept in good frame, the poor, the captives of Christian Churches, the sick, the wounded, the stranger, the distracted be relieved, yea and the poor Saints of other Churches, 1 Cor. 16. be supported. 3. Not only because of the impossibility that Pastors cannot give both themselves to praying and the Word, and to the serving of Tables; but by reason of the wisdom of Christ in a positive Law, the Pastor cannot be the Deacon ex officie in any case. For 1. Christ hath made them distinct Offices, upon good grounds, Act. 6. 4. 2. The Apostle hath set down divers qualifications, for the Bishop, 1 Tim. 3. 1. and for the Deacon, V. 12, 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospel, cannot entangle himself with Tables, 1 Tim. 4. 15. 2 Tim. 2. 3, 4, 5. if we should say nothing, that if there were need of Officers to take care of the poor, when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poor, and when all things were common Act. 2. 44, 45, 46, 47. Act. 4. 31. 32, 33, 34. far more now is the Office needful, when the love of many is waxen cold.
Object. 5. But if there were a community of goods, and no man lacked anything, Act. 5. 34. there were no poor at all, and so no need of Deacons.
Answ. This is to carpe at the wisdom of God, who appointed seven men to serve Tables; for justice might say, those who had nothing to give to the public treasury of the Church, should expect nothing thence, charity would say the contrary.
Object. 6. Distribution of earthly goods is not such a thing, at requireth a spiritual Office; for money given by a Church-officer hath no spiritual influence on the poor's necessity, more then money given by the Magistrate, or one who hath no Church-office.
Answ. I deny the consequence: for then the Priests killing of Bullockes to God had no more influence, if we speak physically, then a Bullock killed by another man. Now the Churches bounty and grace, 1 Cor. 16. 3. being a spiritual offering to God, by virtue of Christ's institution, hath more in it then the common charity of an Heathen, if it were but for this, that the wisdom of God, in his Ordinance is to be considered; and if we speak physically, the Word of God hath no more influence when spoken by a Pastor in public, then when spoken by a private man; yet if we look to God's Ordinance, the one hath more assistance when it is spoken, then the other, caeter is paribus.
Object. 7. The Office of a Deacon is not mentioned in the Word, and what should be his charge is scarcely holden forth in Scripture.
Answ. The Scripture saith the contrary, 1 Tim. 3. 13. They that have used the Office of the Deacons well, &c. V. 8. Likewise must the Deacon be grave, Phil. 1. 1. 2. The Scripture holdeth forth to us, that he must take care that Widows and the poor be not neglected in the daily ministration, Act. 6. 1. and therefore must he serve Tables, v. 2. And 3. he must be appointed over this work, v. 3. and 4. look how far giving and showing mercy, and how far singleness of heart and cherefulnesse in these things extend, as far must the office of the Deacon extend, hence all in poverty, want, captivity, bonds, sickness, are to be helped by him.
Object. 8. But it would seem, that a Deacon hath a higher employment then to distribute goods, and that he is to preach, as Stephen and Philip did: for 1. they did choose men Act. 6. full of the Holy Ghost; now to be full of the holy Ghost is a requisite in a preacher, and is not required in a man to distribute money; yea these who are least esteemed in the Church, 1 Cor. 6. 4. may judge in things pertaining to this life, Ergo, they may suffice to distribute 〈 in non-Latin alphabet 〉 , things which belong to this life.
Answ. To distribute in a civil and natural way requireth not a man full of the Holy Ghost, but to distribute in simplicity, and with the grace of heavenly cheerfulness, Rom. 12. 8. and with the qualities of a complete Deacon, 1 Tim. 3. 12, 13, 14. requireth the holy Ghost, though they may be good Deacons who are not full of the holy Ghost, but such were chosen, 1. because this was to be a rule to all 'Deacons to the Worlds end, and the rule should be as straight and perfect as can be. 2. Because there were choice of such men, as those in the Apostelike Church, and reason that God be served with the best of his own. 3. The Holy Ghost is required for sanctification, as well as for gifts of preaching, Luke 1. 15. Matth. 10. v. 20. 4. Stephen did no more ch. 7. in his Apology then any witnesses of Christ convened before Rulers may do who are obliged to be ready always to give an answer to everyone who asketh them of the hope that is in them, with meekness and fear, 1 Pet. 3. 15. yea though it were a woman who yet may not preach, 1 Cor. 14. 34. Philip was an Evangelist. 5. The Apostle, 2 Cor. 6. 4. doth sharply check the Corinthians, for going to Law one with another, before heathen Judges, whereas the smallest amongst them might have supplied the bench of an heathen Judge in matters of this life, the loss whereof was nothing comparable to the great scandal they gave. But there is a greater grace required to the Church-distribution, and the official regulating of the conscience in a constant office of distribution, then in a transient and arbitrary act of deciding a matter of money.
Object, 9. 1 Tim. 3. 9. The Deacon must hold the mystery of the faith; Ergo, he must be able to preach.
Answ. It followeth not, for there is a twofold holding of the mystery of faith: one for the preaching of sound doctrine recommended to Timothy, of this Paul doth not speak; there is another holding of faith for steadfast believers, and for an holy and blameless conversation; and therefore it is not said simply, holding the mystory of faith, but, holding the mystery of faith in a pure conscience. In which sense Christ saith to the Church of Pergamos, Rev. 2. 13. Thou holdest fast my name, and hast not denied my faith. And Paul saith of himself, 2 Tim. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith. He meaneth not, that he kept so much of the knowledge of the sound doctrine of faith as made him fit for the ministry, and qualified him to teach, and 1 Tim. 1. 19. holding faith and a good conscience, which is meant of the grace of saving faith. But that the Deacon is not to preach is, clear, 1. because Paul clearly differenceth the Deacon from the preaching Elder, 1 Tim. 3. 1, 2, 12, 13. and requireth that the preaching Elder be apt to teach, but requireth not this of the Deacon, and Act. 6. they are made two Offices not consistent in one man; for if the Deacon must be a Teacher, he must either be a Teacher as a gifted man, or he must be a Teacher in Office; he cannot ex officio, by his Office, be a Teacher as a gifted man, for the authors of that opinion hold that men are Preachers that way as Christians, and so the Deacon though he were not a Deacon, he might be a teacher in that sense, though he were only a gifted Christian: Ergo, he cannot be such a teacher by his Office: but neither can he be an official teacher as a Deacon, for he who doth teach that way must also pray, for the one cannot be granted, and the other denied; if then the Deacon, ex officio, by his office must pray and preach; he must pray and preach 〈 in non-Latin alphabet 〉 in season and out of seasor, and give himself to it. But if he must give himself to praying and preaching by his office, then by his office he must give over the sorving of Tables, as is said, Act. 6. 2. and if he must leave Tables by his office, the Deacon by his office must quit and give up his office, and it shall belong to the Deacon by his office, to be no Deacon. 2. Whoever by his office may teach, by his office may administer the Sacraments, for Christ giveth one and the same royal Patent and Commission for both, Matth. 28 19. 1 Cor. 11. 23. Joh. 4. 1, 2. but this is to be a Minister by Office, and so a Deacon, as a Deacon, is a Pastor. 3. The Deacons office is to preach if he be thereto called by the Bishop: hence the Bishop is the principal and sole Pastor; the Preacher, Elder, and Deacon, none of them may preach or baptize, except they be called thereunto by the bishop. Hence judge what a Pastor that man i • , who actu primo, and by office is a preacher, but cannot nor may not exercise his Office, but by the will of a mortal man.
Object. 10. The Deacon must be the husband of one wife, ruling his children and his own house well 1 Tim. 3. 12. Ergo, he must be able to govern the Church well, no l • sse then the Pastor of whom the same qualification is required, v. 5. and so the Deacon must be somewhat more then a carer for the poor.
Answ. The Deacon is never called 〈 in non-Latin alphabet 〉 a Ruler; nor is that same dignity of ruling the Church put upon the Deacon, v. 12. which is put upon the Pastor, v. 5. Nor are these same words spoken of both. Nor is it said that the Deacon must rule the House of God; but the meaning is, he who cannot rule his own children and house shall not be able to rule the Hospital houses of the poor and sick; and this ruling is nothing but a cari • g for tables, and for the houses of the poor. Whereas taking care for the house of God is given to the Pastor, v. 5. but if you give to the Deacon the keys of the Kingdom of Heaven, he is higher then his first institution can bear, Act. 6. where he is expressly removed from all official meddling with word and prayer, and set to the serving of Tables.
Object. 11. The Deacon by his Office is to serve Tables, Act. 6. 2. that is, to administer the Sacraments, at least he is by office to baptize; for Jesus himself baptized not, but his Disciples, Io • . 4. 2. and Christ sent not Paul to baptize, but to preach; therefore the dpostles baptized by others, by Deacons, and by others whose ministry and help they used in baptizing, Ergo, the Deacons office is not only to care for the poor.
Answ. I yield that the Deacon is to serve at the communion Table, and provide the Elements, and to carry the Cup at the Table: but that is no ways the meaning of serving Tables in this place, Acts 6. 2. because the serving of Tables, here, is such a service, as was a remedy of the Widows neglected in the daily ministration, for of this neglect they complain v. 1. but they did not complain that they were neglected of the benefit of the Lord's Supper, for the Apostles do never think that the administration of the Lord's Supper is a burden which they put off themselves as inconsistent with the preaching of the word and prayer, and which they devolve wholly over to Deacons, Its not so saith the sixth council, and Chrysostom seemeth to teach the same; and because a Table signifieth an Altar, (as Salmeron saith) therefore some papists say that Deacons served at the Altar; and so saith pontificale Romanum oportet diaconum ministrare ad altare, Baptizare, & praedicare: and Salmeron saith, to serve at the altar is essential to the Deacon, but to preach and baptize agreeth to him by commission and of necessity. 2. The Apostles in the Text, Acts 6. do denude themselves, of serving of Tables in an official way, or, as serving of Tables was a peculiar office imposed upon seven men, of honest report, and full of the Holy Ghost, with apostolick benediction, and laying on of the hands of the Apostles, and do manifestly make it an office different from their pastoral charge, which was to give themselves continually to prayer, and to the ministry of the word, v. 3. 4. for baptizing cannot but include praying and preaching. Mat. 28. 19. or at least must be necessarily conjoined in one and the same Church-officer; for where doth the word of God hold forth to us such a rare and strange Creature, who by office is to baptize, but by office is neither to preach nor pray? now the Text doth clearly difference the office of serving Tables, and the office of continual praying and preaching, as not consistent in one person v. 3. 4, 5, 6.
Object. 12. Paul, 1 Tim. 3. requireth that the Deacon v. 10. should first be tried, and thereafter use the office, so he be found blameless; Ergo, the Deacon must be ordained with imposition of hands, as the presbyter, and so must be, by office, some more eminent person, then one who serveth Tables only; for grace was given to Timothy; by the laying on of hands, 1 Tim. 3. 14. and Chrysostom observeth, that Steven did no miracles; nor did he speak with wisdom, that the adversaries were not able to resist v. 8. 9. 10. till first he was appointed a Deacon, by imposition of hands, which evidenceth to us more then a poor office of giving alms to the poor.
Answ. There is need that Deacons be tried; and it is said, they must be found 〈 in non-Latin alphabet 〉 , blameless in conversation, not 〈◊〉 , apt to teach, which is required in a Teacher, 1 Tim. 3. 1. for these who are to show mercy with cheerfulness, and to give with simplicity, as Deacons must by their office do, Rom. 12. 8. must be of approved and tried blamelesnes, lest they detrand the poor. 2. It is not said that Deacons were ordained with fasting and prayer, Acts 6. as the Elders are chosen in every Church, Acts 14. 23. and as hands are laid upon Paul and Barnabas; Acts 13. v. 3. 4. but simply that the Apostles, Acts 6. 6. prayed and laid their hands on them. Which seemeth to me, to be nothing, but a sign of praying over the Deacons, and no ceremony, or Sacrament conferring on them the Holy Ghost; And Steven his working of miracles, and speaking with wisdom irresistible, was but the fruit of that grace and extraordinary measure of the Holy Ghost, abundantly poured forth on all ranks of persons, in those days, when the prophecy of Iocl was now taking its accomplishment; Act. 2. 16, 17, 18 19. Iocl. 2. 28. 29. which grace was in Steven before he was ordained a Deacon, by the laying on of hands. Act. 6. 3, 4, 5. And the Text saith not that Steven did wonders and signs amongst the people by virtue of imposition of hands, or of his Deaconry, but because he was full of faith and power. v. 8. else you must make working of miracles a gift bestowed on all those who serve Tables, and are not to give themselves to continual praying, and the Ministry of the Word. I think, papists will not say so much of all their priests; and we can say it of none of our pastors, nor doth Chysostome say that Steven, as a Deacon, and by virtue of the office of a Deacon wrought miracles; but only that his miracles and disputing was a mere consequent of laying on of hands. Fa • there laying on of hands was taken from the cus • ome of blessing amongst the Jews, Christ laid his hands upon young children and blessed them, yet did he not, thereby, design them to any office. The fourth council of Carthage saith, Deacons should administer the Sacraments; but times were growing worse then: and two things in ancient times made the office degenerate. 1. The l • zinesse of pastors who laid preaching and baptizing on the Deacon. 2. The Deacons having in their hands aerarium Ecclesiasticum, the Church Treasury, as the Church became rich, the Deacons were exalted; and then came in their Archiliaconi, Archdeacons and Deacons, and so some Deacons were above pastors, whereas Acts 6. in their first institution they were inferior to pastors; this moved Split to tell us of two sorts of Deacons, the apostolick Deacons, which we assert, and the ecclesiastic Deacons, popi • and of the newest cut; which we discla • me.
As concerning the perpetuity of Deacons. I conceive that Deacons must be as permanent in the Church, as distribution and showing mercy on the poor.
Ob. 13. How do those words Act. 6. v. 7. and the word of God grew, and the number of Disciples multiplied in Jerusalem greatly, &c. follow upon the institution of Deacons v. 2, 3 4. 5, 6. if Deacons were not, according to their primitive institution and Office, ordained to be Preachers of the word, by whose pains the word grew?
Answ. The cohesion three ways is good. 1. Because the Apostles being exonerated of serving Tables, and giving themselves to continual praying and the ministry of the word v. 2. Through the constituting of the seven Deacons the word thereby did grow (2) Satan stirred up a schism betwixt the Grecians and Hebrews, which is prejudicial to the growth of the Gospel and Church, yet the Lord being superabundantly gracious, where Satan is exceedingly malicious, will have his Gospel and Church to flourish. 3. These words v. 7. do cohere kindly with the last verse of the foregoing Chapter. v. 41. And daily in the Temple, and in every house, they ceased not to teach and preach Jesus Christ and Ch. 6. v. 7. And the word of God increased, &c. God blessing the labors of his persecuted Apostles, and the story of the ordained Deacons is cast in by Luke upon occasion of the neglected Grecian Widdowes, and the growth of the word could not arise from the appointing of such officers who were not to labor in the word and prayer, but employed about Tables, to the end that the Apostles might labor in the word and prayer.
Ob. 14. But doth not the faithful administration of the Deacons office, purchase to the Deacon a good degree, that is, doth it make him ••• ter in a preparatory way to be a Pastor?
Answ. The word of God, 1 Tim. 3. and elsewhere setting down the qualification and previous dispositions of a Teacher, doth nowhere teach us, that none can be a minister, but he who is first a Deacon. 2. Didcclavius saith, many are faithful Deacons who are never Teachers, nor apt to be Teachers, and many in the ancient Church were, of lay men, made Teache • r. Ambrosius heri Catechumenus, hodie Episcopus; and Estius granteth, many good Deacons can never be Teachers, because of their ignorance.
Hugo Cardinal saith, this is only against these, qui subito ascendunt in pr • lationes, who suddenly ascend to prelacies, Cornelius a lapide saith, ut promereantur altiùs promoveri in sacerdotia; they are to serve so, as they may deserve to be promoted to higher places; but this doth not infer that none can be presbyters who have not first been Deacons. As Chrysostom saith, we use not to place a novice in an high place, antequam fidei suae & vitae dederit doc • m • nta, before he have given proof of his faith, and good conversation. And Cyprian writing to Antonianus, commendeth Cornelius that he came not by a leap and suddenly to be a Bishop, sed per omnia ecclesiastica officia promotus, being promoted by degrees to all Church-Offices; and Bernard followeth the same meaning. Lyra, merebu • tur quod fiant sacerdotes, acquirunt altiorem gradum, saith Salmeron. Now it is clear that the fathers and papists could extort no more out of the Text; but that he who useth the office of a Deacon well, doth deserve of the Church, to be promoted to an higher office, but there is no ground for papists, or others to make the Deacons office a necessiary degree, without the which none can be a Teacher. Sozomenus saith the Deacons office was to keep the Churches goods Epiphanius, Diaconis in ecclefia non con creditum est, ut aliquod mysterium perficiant, sed ut administrent solùm & exequantur commissa; then they might neither teach nor baptize, Eusebius saith, the care of the poor and the keeping of the Church and the vessels thereof were committed to the Deacons Ruffinus saith, Deacons disputed in Synods; and Athanasius, when he was a Deacon, helped his Bishop Alexander at the Nicene council; but this came (as I suppose) because about the fourth century, they were admitted to be scribes in Synods Ambrose saith at the beginning, Deacons did preach and baptize, but after when the Church was well furnished with officers, they durst not presume to teach. The Canon of the council of Nice saith; Diaconi ne sedeant in concessu presbyterorum, aut illis praesentibus Eucharistiam dividant, sed illis agentibus solùm ministrent; if there was not a presbyter present Ruffinus saith, then the Deacon might distribute the Elements.
I conceive, the place 1 Tim. 5. saith, that Widows were in the Apostolic Church, both poor aged Women, who were to be mantained by the Church, and also auxiliary helps, for mere service to help the Deacons in these hot Countries. Both is apparent from the Text▪ honor Widows that are Widows indeed, that is as Hugo Cardinalis expoundeth it, who want both the comfort of an husband and of Children to maintain them; and so also Chrysostom, before him expounded it; and Hugo Cardinalis, the honor that is due to them, is, say Chrysostom, Theophylact, Anselmus, that they be sustained by the oblations of the Church. Ecclesiae oblationibus sustententur, say Salmeron and Estius; and Cornelius à lapide, saith, as ( honor thy Father and thy Mother ) doth include ( h • norem sustentationis ) that children are to give the honor of maintenance to their indigent parents, no less then the honor of obedience and reverence, so are Widows to have this honor. (2) It is said, if any Widow have children or nephews, let them learn first to show mercy at home, and to requite their Parents; Ergo, the children or grand children of these Widows were to sustain them, and not to burden the Church, with them, and so they were poor Widows; and this. 3. The Text clearly holdeth forth, while the Apostle proveth that the children who are able, are to help the Parent being a desolate Widow; because v. 8. all are to provide for these of their own house, and to maintain them in their indigence, else they be, in that, worse then Infidel children, who by natures love, do provide for their poor parents. 3. This is clear from, v. 16. if any man or woman that believeth, hath widows, let them relieve them, and let not the Church be charged, that they may relieve them that are widows indeed; Ergo, these widows called also, v. 3. widows indeed, did some way burden the Church with their maintenance, and they were not to be laid upon the Churches stock, to be maintained thereby, except they were desolate and without friends.
But some may object, if these widows had a charge, and did any work or service to the Church, ( as it is clear from the Text, v 9. they did ) in overseeing the poor, and the sick, were not wages due to them, for their work? for the laborer is worthy of his hire; the Scripture saith not, if a Preacher have a father who is Rich, and may sustain his Son; let not the Church be burdened with his wages, but on the contrary, the Preacher is to have his wages for his work, as an hire; ad modum debiti, non ad modum eleemo • ynae; as a debt, not as an Alms. I answer, the reason is not alike of the preaching Elder, and of the Widow; for the pastors service requiring the whole man was of that nature, that it was a work deserving wages, as any work-man, a dresser of a Vineyard deserveth wages, 1 Cor. 9 7. or a plower, or one that Thresheth v. 10. Therefore the Preachers wages is so wages that its debt, not alms: but a Widow of sixty years being weak and infirm, cannot acquit her self, in such a painful office as doth merit poor wages, and therefore the reward of her labor was both wages and an alms.
Again, that this Widow had some charge or service in the Church, (I mean not any Ministerial office, for she was not ordained as the Deacon, Acts 6. with imposition of hands) I prove from the Text. 1. Because this Widow was not to be chosen to the number or College of Widows, except she had been 60. Yeares, this is a positive qualification of a positive service, as if it were an office; for else what more reason in 60. Yeares then in 61. or 62. or in 58. or 59. if she was a mere eleemosynary and an indigent woman? or can godliness permit us to think that Paul would exclude a Widow of 50. or 54. or 56 Yeeres, from the College of Widows, who were desolate and poor? nor, 2. Would Paul rebuke the Widow taken into the society of these Widows, because she married an husband, except she had entered to this service, and had vowed chastity, nor is marrying the second time which is lawful, Rom. 7. 1. 2. a waxing wanton against Christ and a casting off of the first faith; as the marrying of these widows is called. v. 11. 12. therefore this Widow, had some charge and service, in the Church. 3. The word 〈 in non-Latin alphabet 〉 let a Widow be chosen of such an age, and not younger, and with such moral qualifications, as is required in the Deacon, &c. doth also evidence that it was an election to some service or charge, as is she be of good report, if she have brought up her children; if she have lodged strangers; if she have washed the saints feet; which qualifications not being in a Widow poor and desolate, cannot exclude her from the Churches alms, and expose her to famishing for want: this also doth Ambrose, Augustine, tract. 58. in John. Chrysostomus, Theophylact. Hieronymus observe on this place; It is not unprobable to me that Phaebe called a Deacon, or servant of the Church of Cenchrea, was such a Widow, seeing she is Rom. 16. 1. expressly so called: how she came to Rome, if she was a poor Widow and now 60. years old, I dispute not, seeing God's Spirit calleth her so. We can easily yield that Widows of sixty years entering to this service did vow not to marry again; so teach Cyprian. l. 1. epist▪ ad Pomponium, Hyeronym. contr. Jovia • . Epihan. 48.
The last Canon of the council of Nice (as Ruffinus l. 1. c. 6. saith) denieth Widows to be Church-officers, because they were not ordained with imposition of hands. Hyeronimus in c. 16. ad Roman. saith, Diaconisses in the Oriental Church had some service in Baptism. Epiphanius l. 3. tom. 2. Heres. 79. saith, they were in the Church, non ad sacrificandum, sed propter horam Balnci, aut visitationis—quando nudatum fuit corpus •• lieris. Constantine placed them amongst the Clergy, to govern the Corps of the dead; but Papists then have no warrant for their Nuns.
CHAP. 8. SECT. 8.
Of Election of Officers.
HEre the Author teaches, that Election of Officers belongeth to the Church whose officers they are. 2. That the Church of believers, being destitute of all officers, may ordain their own officers and Presbyters, by imposition of hands, in respect that the power of the keys is given to the Church of believers, Mar. 18.
Answ. Election of Officers (no doubt) belongeth to the whole Church, not in the meaning of our Brethren; but that this may be cleared, whether a Church without officers, may ordain Elders, there be diverse other questions here to be agitated; as 1.
Whether the Church be before the Ministry, or the Ministry before the Churches.
1. Dist. There is an ordinary, and an extraordinary Ministry.
2. There is a mystical Church of believers, and a ministerial Church of Pastors and flock.
3. A Church may be so called by anticipation, as Hos. 12. Jacob served for a wise; or formally, because it is constituted in its whole being.
4. A Ministry is a Ministry to these, who are not as yet professors, but only potentially members of the Church.
1. Concl. There is a Church of believers sometime before there be a ministerial Church. 1. Because a company of believers is a mystical Church, for which Christ died, Eph. 5. 25. And such there may be before there be a settled Ministry. As there is a house, before there be a Candlestick, because conversion may be by private means, as by reading and conference; yea a woman hath carried the Gospel to a Land, before there was a Ministry in it. 2. Adam was first and Eve by order of • ature a Church created of God, before there was a Ministry; So Adams Ministry is founded upon a nature created according to God's Image.
2. Concl. A public ordinary Ministry is before a Church of believers. Eph. 4. 11. Pastors, Teachers, and a Ministry, are given to the inbringing and gathering of the Church; 〈 in non-Latin alphabet 〉 . That is, edifying, and not only for confirming, but for the converting of the Body of Christ. Nor is Robinson and his fellows here to be heard, that the word of restoring is the same which is used, Gal. 6. 1. and so nothing is meant but repairing of Christians already converted, not the converting of these who are yet unconverted. But I Answer 1. The Word of restoring doth no more import that they were converted before, then the word of renewing, Eph. 4. 23. Rom. 12. 2. and the word of awaking from sleep of sinners, Ep • . 5. 14. doth import that these were new Creatures before, and that they had the life of God, before they be said to be renewed again and made new, and awaked out of their sleep. And this Pelagian and popish exposition, is a fair way to elude all the places for the power of grace; and to help Papists and Arminian • . 2. By this there is, 1. no necessity of a public Ministry, for the conversion of Souls to Christ, nor is a Ministry and Pastors, and Teachers given by Jesus Christ, with intention, to open the eyes of the blind, and to convert souls to God. All the ordinary ways of conversion of Souls, is by the preaching of men out of office, and destitute of all calling of the Church to preach, which is a wonder. 3. The Fathers begetting, by order of nature, are before the children; the pastors are Fathers, the seed before the plant or birth; the word preached, Rom. 10. 14. is the immortal seed of the new birth, 1 Pet. 1. 23. The Ministry and ordinary use thereof, is given to the pastors as to Christ's Ambassadors, 2 Cor. 5. 18. 20. Therefore the Ministry is before the Church of believers, though we will not tie the Lord to these only: yet is this his ordinary established way: but more of this hereafter.
Robinson objecteth The Apostles and brethren were a Church of God, Acts 2. 25. when as yet no Pastors or Teachers were appointed in it. How then are the Ministers spoken of Eph. 4. 11. before the Church out of which they were taken? yea the office of pastors was not heard of in the Church then. Ans. 1. It is clear there were in that meeting, eleven Apostles called to be pastors; Mat. 10. 1, 2, 3. sent of God, Mat 29. 19 inspired or the Holy Ghost to open and shut Heaven, John. 20. 21, 22. Before Christ's ascension; and this meeting was after his ascension, Acts. 1. 15. and here was a governing Church, and without the Apostles, an Apostle could not be chosen and called by men. And an instance of such a calling is not in God's Word. 2. He objecteth. The Apostles themselves, were first Christians and members of the Church, before they were Ministers.
Answ. Men may be a Church of Christians, and a mystical Church before they have a Ministry, but they are not a governing Church, having the power of the keys, so long as they want officers and stewards, who only have warrant ordinary of Christ to use the keys.
3. He objecteth, God 1 Cor. 12. 28. hath set officers in the Church; Ergo, the Church is before the Officers, as the setting of a Candle in a Candlestick. presupposeth a Candlestick. The Church is the candlestick. Rev. 1. The officers candles, lights, stars
Answ. God hath put and breathed in man a living soul. Ergo, he is a living man, before the soul be breathed in him: friend your logic is naught. The Church is the Candlestick, not simply without Candles and Lamps: the Church ministerial is the Candlestick, and the Ministers the Candles set in the Church ministerial, as Eyes and Ears are seated, and all the seals are seated in a living man; Ergo, he is a living man before the senses be seated in him, it followeth in no sort. Because by the candles seating in the Church, the Church becometh a ministerial and governing Church: It is as you would say the Lord giveth the wife to the husband; Ergo. He is an husband before God give him the wife.
4. He objecteth. That it is senseless, that a Minister may be sent as a Minister, to the hidden number not yet called out, which are also his st • ck potentially, not actually; as Mr. Bernard saith, because it is the property of a good shepherd, to call his own sheep by name. John. 20. also it is a logical error, that a man may have a • actual relation to a stock potentially, it is as if a man were a husband because he may have a wife.
But I answer; he not only may be, but is a pastor to these that are but potentially members to the invisible Church, though unconverted, except you say, a man hath no relation as a pastor to the flock, to all and everyone of a thousand souls, which are his flock, except they be all truly converted, and members of the invisible Church, which if you say, I can refute it easily as an Anabaptistical falsehood; for if they all profess the truth, and choose him for their pastor, he is their pastor, but they are a saved flock potentially, though actually a visible flock having actual relation to him, as to their pastor.
But. 2. That a good minister know all his flock by name, be requisite, and is spoken of Christ▪ John. 10. in relation to the whole Catholic Church, as is expounded v. 14. yet will it not follow, he is not a pastor nor not a good pastor, who knoweth not all his flock at all times. 3. A man is indeed not properly a pastor, and a Church officer to Indians, who neither are called nor profess the truth, if he preach to them, though he have not relation to such, as to a Christian flock, yet he hath a relation of a pastor to them in that case.
Yea I desire our brethren to satisfy me in this even according to their grounds. A number of Christians is a Church mystical, but they are not a Church ministerial, while they be conjoined covenant-ways, and use the keys in such acts of Church union: Ergo, They are not a Church ministerial before they be a Church governing: which is all we say; for then they should be a body seeing and hearing, before they be a body seeing and hearing.
Quest. 2. Whether there be any Church in the Scripture having power of the keys, yet wanting all Church-Officers?
The Question is near to the former, yet needful in this matter to be discussed. The Question is not, if the name Church be given to a company of Christians, without relation to their Officers, for the word 〈 in non-Latin alphabet 〉 is given to a civil meeting. The Hebrews call, sometimes, any meeting of people a Church: as 〈 in non-Latin alphabet 〉 doth sometime signify, Gen. 49. 6. my soul come not thou 〈 in non-Latin alphabet 〉 to their assembly. So the Rabbin's use 〈 in non-Latin alphabet 〉 for a place, where the Congregation meeteth. So the Chaldaick and Arabic use 〈 in non-Latin alphabet 〉 , for the place where the worshippers met, from 〈 in non-Latin alphabet 〉 Caldaice & Syriace, Adoravit, because it is a place of meeting for adoration; and 〈 in non-Latin alphabet 〉 the Congregation from the Arabic 〈 in non-Latin alphabet 〉 congregavit. Yet speaking of a governing and orderly constituted Church, you shall never find, such a Church having the name of a Church, but such a company as hath officers, and is spoken of as a house and family, where there are stewards, keys, doors, bread and other things noting a City-incorporation.
1. Because the keys are given to stewards, who, by▪ office, bear the keys; for taking in and casting out, by power of censures, is proper to an ordered City, where there are governors, and people governed. 2. Because we read not that the keys are given to a company of single believers, out of office. 3. We never find in the word of God, any practice, or precept, that a single company did use the keys, or can use them, wanting all Officers.
Hear what Robinson objecteth, that he may establish a popular government. Two or three making Peters confession, Mat. 16. are a Church. But two or three may make this confession without officers; Ergo, The proposition is clear, by the promise made to build the Church upon the Rock of Peters confession.
Answ. 1. I deny the proposition, and it is not proved: two or three making Peters confession are not the Church ministerial, to which Christ gave the keys; for the keys include pastoral power to preach and baptize, which Separatists deny to two or three wanting officers, they may be a mystical Church or a part of the redeemed Church, Eph. 3. 25. 26. nor doth Christ promise to build the ministerial Church properly on the rock, but only the Church of believers, for whom he gave the keys, but to whom he gave no keys. 2. This argument will hurt our brethren: for two or three not entered in Church-state, nor in Courch-Covenant, without Church-state, as well, as without officers, may, and do often make Peters confession; yet are they not for that a governing Church, because they may not happily as yet be united covenant-ways.
2. He objecteth, If the Apostles appoint Elders in every Church. Acts 14. 23. If God se • in the Church Apostles, Prophets, Teachers, 1 Cor 12. 28. Then there is a Church before Officers, Apostles, Prophets: a Major presupposeth there was a City, before he was Major, a Steward presupposeth a family; is not the Eldership an ordinance of the Church, and called the Elders of the Church? The Church is not an ordinance of the Elders, or given •• the Elders.
Ans. Job. 10. 20. God hath granted to Job life; Ergo, Job was a living man before God had given him life. The Lord breathed in man the breath of life; Ergo, he was a breathing and a living man, before God breathed that life in him. God formed man of the dust, Gen. 2. 7. Ergo, he was a man before God formed him. All these are as good consequences. So Iac •• served for a wife, Hos. 12. 12. Ergo, she was his wife before he served for her; it followeth not.
2. This proveth not there is a governing Church without Officers, but the contrary, because for that end doth the Lord appoint Elders in every Church, and a ruler in a City, a King in a Kingdom, to govern them, to feed the flock, Acts 20. 28. Ergo, before there be Officers in a Church, there is no government in it. And so it is not a governing Church; nor is a City a governing incorporation without a Major or some other Rulers, nor a Kingdom a monarchical state without a King. And so the Elders, are the Churches Elders, as life is the form of a living man. And this argument is much against them God (say our Brethren) hath appointed a Church-covenant, in his Church, will it follow: Ergo, there is a Church, before a Church-covenant; They cannot say this.
3. These with whom ( saith Robinson) God hath made a covenant, to be their God, and to have them his people, and to dwell it them as his Temple, which have right to the promises of Christ and his presence, are his Church. But a company of believers without Officers are such; Ergo, The proposition is Scripture, Gen. 17. 17. Levi. 26. 11, 12. Mat. 18. 17. The assumption is true, because they may believe, separate themselves from the world, come out of Babel without Officers, except you say they must go to Rome, to Jerusalem, and beyond sea, to seek a Church.
Answ. The major is false; for God is in covenant with six believers before they swear a Church-covenant, and so all the promises are made to them, and yet by your grant, they are not a Church. Yea all these agree to the invisible Church, and every single member thereof. 2. Without officers, believers may not separate themselves from the world, and come out of Babel, by a positive and authoritative separation, to erect a new Church without pastors, or in an ordinary way; though as Christians they may separate from Rome, negatively and touch no unclean things. 3. We send none to Jerusalem and Babylon to seek a Church yet, but except we fall unto the Tenets of Anabaptists, Socinians and Arminians: we must send farther then to every house, where three believers are, to seek such as have warrant from Christ to adminstrate the seals of grace, except you in casting down Babel, build Jericho, and raise up a Tower of confusion, and evert the ministerial order that Christ hath appointed in his Church.
4. Then how often (saith he) the Officers die, so oft the Church dieth also; to remove the candlestick is to dischurch the assembly; but the death of Officers (which may be in a great persecution) is never said to be a dischurching of an assembly. And all communion of Saints shall perish, when the Officers are removed; for Baptism is without the visible Church; Eph. 4.
Answ. 1. When the shepherds are removed, the Tents cannot be called the Shepherds Tents, and persecution often doth deface the visible face of a Ministerial Church, and to remove the candlestick is to remove the ministry, as to take away eyes, and ears and hands from the body, is to hurt the integrity of it, and make it lame. 2. All communion Ministerial whereby we are a body visible, 1 Cor. 10. 16. eating one bread, may well be loosed, when pastors are removed, whose only it is, by your own confession, to administrate the Sacraments, except you allow all to administrate the Lord's Supper, and women to Baptise; nor is there a communion in a family betwixt husband and wife, if you remove husband and wife out of the family, except, you mean a communion by way of charity, to rebuke, exhort, comfort one another, which communion is betwixt two independent congregations, who are not in Church-state one to another: but if you mean in Church-communion, take heed that the keys of every Christian family, and the keys of the Kingdom of Heaven be not by this, made all one.
Also it is (saith he) unequal dealing to make a profane multitude, under a diocesian prelate a Church, and to deny, that a company of faithful believers is a Church. 2. God hath not tied his power or presence to any order, or office of the world, but accepteth of them that fear him, and work Righteousness. 3. A power to enjoy the officers is seated in the body, as an essential property. 4. Th • Lord calleth the body of the Saints the Church, excluding the Elders Acts 20. 17. 28. 1 Tim. 3. 15. because the Church is essentially in the saints, as the matter and subject formed by the covenant, unto the which the Officers are but adjuncts, not making for the being, but for the wellbeing of the Church, and so the furtherance of their faith and their service.
Answ. A profane multitude under a diocesian prelate, is not a Church mystical of redeemed ones, as a company of Believers are, but professing the truth and consisting of a flock of called Officers, they may well be a Ministerial Church, which four Believers cannot be. It is true God hath not tied his power and presence to any order or office, as Anabaptists say: and so speaketh the Catech. of Raccovia and Smalcius and Nicolaides say, there is no necessity of a Ministry, after that the Evangel i • preached by the Apostles and confirmed by miracles: and that a Ministry is only profitable ad been esse, and not necessary; The Arminians teach so, the Remonstrantes, praedicationem verbi ad id simpliciter necessariam negant: quid clarius? So Eipscopius, pastoris actio non tam necessaria est quam utilis ad edificationem, postquam Scriptura omnibus & singulis legenda data est, ut ex ca suopte Marte discat quisque quantum satis est. But Paul maketh it in the ordinary way, necessary for salvation to believe, to call on the Name of the Lord, and to hear a Prophet sent; and the presence and power of God in the Seals of Righteousness, is tied to lawful Pastors, who only can administrate those Seals, Mat. 28. 19. as to means ordained of God, not as if God could not save without them, and accept the righteous doers without them, but see how this man would bear us in hand, that the comfort of pastoral preaching and the Sacraments cannot be tied to called Ministers, exccept we call God an accepter of persons, which is denied, Acts 10? I believed Teachers and Doctors and Elders, had been the Eyes, Ears and Hands, and so integral parts of the visible Church, as Christ is the head of the catholic church. And this man maketh integral parts adjunctes of the church, thereby declaring Ministers may be well wanted, and that they are passements ad been esse, and things of order. Never did Anabaptists speak louder against the Ordinances of Christ; and Socinians and Arminians are obliged to him. Thirdly, the believers have right to the Officers, and this right is an essential property of the Church; then also, because believers have right to the Keys, the Keys are only an adjunct of the visible Church, which our brethren must deny. 4. Acts 20. 17. 1 Tim. 3. 15. The Church excluding the Officers is (saith Robinson ) called the Church, as the Elders of the Church, and Timothy was to behave himself well in the Church of God. This is answered; they are first a mystical Church, not a governing Church. Secondly, a man is called a man excluding his soul, (if your soul were in my souls stead.) Therefore a man is a thing living, and a reasonable man without his soul: what vanity is here! Fifthly, if the Church-Covenant be the essential form of the Church, it is as accider tall to the well being of believers, as Officers are; for they are the light of the world, the salt of the earth, which is more necessary then a Church-Covenant.
And Robinson saith further, Two or three have received Christ, and his power and right to all the means of grace, and Christ and his power are not divided; also the wife hath immediate right to her husbands person and goods for her use.
Answ. Two or three (yea one believer) and these not entered in Church-state, but believing in Christ, have received Christ and his power in all Christian privileges due to that state: True; They have received Christ and his power in all ministerial and Church-privileges, it is false; nor can our brethren admit of this by their grounds: for then should they have right in their own person to preach pastorally, and administrate the Sacraments; if Christ and the pastoral power to such acts cannot be divided, and if they have as immediate right to use the keys in pastoral acts as the wife hath to the husband and goods.
Also (saith he) Of the Churches of the Gentiles, some were converted to God by Apostles, others by private Christians, Acts 8. 12. and 10. 36, 44, 47, 48. and 11. 19, 20, 21. and 13. 1, 12, 48. and 14. 1, 7. Can we in reason thinks, during the Apostles absence, that the Churches never assembled together for edification in praying, prophesying, and other ordinances? were not all they converts, who desired to be admitted to their fellowship? Had they not use of excommunication? The Apostles came but occasionally to the Churches, where they appointed Elders, Acts 14. 25. Why did Paul leave Titus at Crete, save only that men of gifts might be trained up in prophesying?
Answ. All here said is conjectural, he cannot give us an instance of a Church exercising Church-power, and destitute of Officers, only he saith, Can we conceive that in the Apostles absence there was no Church meetings for edification? But were there no Elders and Officers in the Apostolic Church, but only Apostles? I think there have been Pastors, and when the Apostles first left the planted Churches, can we conceive that they left new converted flocks without Pastors? and if without Officers they met for prophesying, can we conceive that they wanted the Seals of the Covenant? certainly, Sacraments without Officers are no rules for us to follow. Secondly, of conversion by private persons, I purpose to speak hereafter; if they preached, it is not ordinary, nor a rule to us. Thirdly, at Crete there have been Preachers, but of government without them I see nothing; since Elders Timothy and Titus are limited in receiving accusation: against Elders, and are forbidden to lay hands suddenly on any man; I see not how the people without Officers did this. It is good, that this Church that they give us, is all built upon conjectures, and an unwritten Church is an unwritten tradition. If the Apostles appointed Elders in the Church for this end, to govern; we gather the contrary of your collections. Ergo, there was no government in the Churches before there were governors, for the end could not be existing in God's wisdom without the means; that watchmen should go about the walls before the City be walled, and discipline erected, I cannot conceive: without Officers, the ordinary disciplinators, the City of God can be no governing City.
It is (saith he) strange where multitudes are converted; and that where neither Apostles nor Officers were present, that there were no Churches here; it is gross to say. That in the Apostles times nothing was begun but by them.
A. There was conversion of multitudes to the Lord; Ergo, there was a Church-Covenant in stating them all in Church-State; you cannot say it yourselves. Secondly, it is not gross, but Apostolic, that all new Acts of government should take their beginning from the Apostles, as the choosing of Matthias, Acts 1. the ordaining of Deacons, Acts 6. the preaching to the Gentiles, Acts 10. had their beginning from the Apostles, who founded and planted Churches.
3. Quest. Whether or not ordination of Elders may be by the Church of believers wanting all Elders or Officers.
Here these particulars must be discussed; first, from whence is ordination of Elders from Elders or from the people. Secondly, if election by the people be all that is requisite in a lawful calling. Thirdly, the argument from the calling of our reformers must be discussed.
For the first, observe the following considerations:
First, A succession in the Church is necessary ordinarily; extraordinarily, and in cases of necessity it may be wanting. Secondly, we deny the popish succession to be a note of the Church, nor do we in any sort contend for it. First, because a right succession must be a succession to truth of Doctrine, not personal or total to the chair and naked office. So Tertullian, and falsehood may succeed to truth, sickness to health, as Nazianzen. Yea, as Occam saith, Laymen and Teachers extraordinarily raised up, may succeed to heretical Pastors.
Secondly, there is succession to the errors of preceding teachers, either material without pertinancy, holding what they hold; or formal to the same errors, with hatred of the truth and pertinancy; the latter we reject, the former may be in lawfully called Pastors. See what Beza saith of this. Neither will we here go from true succession, whereas Irenaeus saith, men, Cum Episcopatus succession charisma veritatis acceperunt. And as Augustine, when they do prove themselves to be the Church only by Scriptures, non nisi caenonic is libris. Thirdly, we deny not but Asia, Africa, Egypt, and a great part of Europe heard not a word of Christ for a long time, as Binius observeth in the La • eran Council. And succession was interrupted many ages in the world, saith Prosper and Augustine. Nor can Bellarmine deny it. 3. We desire that more may be seen of this also in 〈◊〉 , Cyprian, Augustine. And a great Jesuit Suariz in words passeth from this note. The Epistles of A • acletus to all ingenious men, except to such as Stapleton, are counterfeit; and the Greek Church hath as much of th • s as the Roman, and more. Antiochia, Alexandria, and Constantinople, may say more for it also.
3 Distinct. It is one thing to receive ordination from a P •• lat • lawfully and another thing to receive lawful ordination. The former w • deny; Ministers si • ne who receive ordination from a Pr • late, as they sin, who receive baptism from the Romish Church; yet is the ordination lawful and valid, because Prelacy, though different in nature from the office of a true Pastor, is consistent in the same subject with the Pastors office.
4. Distinct. Though election by the people may make a minister in some cases, yet it is not the essential cause of a called Pastor, as a Rose caused to grow in winter by art is of that same nature with aR • se produced by nature in summer, though the manner of production be different. So are they both true Pastors, those who have no call ba • the people's election, and those who have ordination by Pastors.
5. Distinct. The substance and essence of ordination (as we sh •• after hear) consisteth in the appointing of such for the holy ministry by persons in office. All the corrupt rites added to this by Papists, take not away the essence and nature of ordination. For the Greek Church, even this day at Rome, receiveth ordination by imposition of hands, & not by the reaching a cup and a platter, and that with the Popes good will. Whereas the Lati • Church have far other Ceremonies following the decree of E • ginius the fourth, and the common way of Rome, approved by Innocentius the third, and yet they grant both ways of ordinations lawful; because as Bellarmine, Uasq •• Joan. de Lugo the Popes Professor this day at Rome saith, These are but accidents of ordination; and because (say they) Christ ordained that this Sacrament should be given by some material sign, but whether by imposition of hands, or otherwise, he hath not determined in individuo (particularly:) see for this, Peter Arcudius his reconciliation of the Eastern and We • erne Church in the Council of Florence. The Greek Church is not blamed, though imposition of hands be commanded in the Council or Carthage. See that variations may be in a Sacrament, and yet such as make not the Sacrament invalid, in Sotus Suarez, Vasquez, John. de Lugo, Scotus. But since Robinson granteth, that the Baptism of the Romish Church is not to be repeated, ordination of Pastors is of that same nature, and must stand valid also.
Hence our first conclusion. In cases of necessity, election by the people only may stand for ordination, where there be no Pastors at all. This is proved before by us; first, because God is not necessarily tied to succession of Pastors. Secondly, because where men are gifted for the work of the ministry, and there be no Pastors to be had, the giving of the holy Ghost is a sign of a calling of God, who is not wanting to his own gracious intention, though ordinary means fail. And see for this that learned Voetius Nor do we think that we are in this straited, as the Papist Jansen in that place saith, That we must wait for an immediate calling from Heaven, as also Robinson saith.
2. Conclus. Thence may well be deduced that they are lawful Pastors, and need not a calling revealed, who, in cases of extraordinary necessity, are only chosen by the people, and not ordained by Pastors; and that Pastors ordained by Pastors, as such, are Pastors of the same nature; as Matthias called by the Church, and Paul immediately called from Heaven, had one and the same office by nature.
3. Conclus, The established and settled order of calling of Pastors, is by succession of Pastors to Pastors, and Elders by Elders, 1 Tim. 5. 22. Lay hands suddenly on no man. 2 Tim. 4. 14. Neglect not the gift which was given to thee by proph • cie, with the laying on of the hands of the Elders. Secondly, the practice of the Apostles is our safe rule, because at all ordination of Churchofficers the Apostles and Pastors were actors and ordainers, as Acts 1. 15, 16. Acts 6. 2. 3. Acts. 14. 23. 1 Cor. 3. 6. Tit. 1. 5. and this Robinson granteth, because the charge of all the Churches did lie on the Apostles. As also before the Law, the people did not ordain the Priest hood, but God ordained the first borne by succession to be teachers and priests; and after he chose the Tribe of Levi, without consent of the people, though the Princes and heads of Tribes said hands upon them. And also God of sundry other Tribes raised up Prophets, and did immediately call them, they had only of the people not the calling, bu