ordinary Object 7. But that Text The Spirits of the Prophets are subject to the Prophets is applyed by many Presbyteriall writers for the upholding the authority of Classes and Synods which is not a good argument of these prophets if these Prophets were extraordinary Answ. This makes the argument nothing the weaker but so much the stronger For if Prophets who were immediatly inspired were to be subject to the examination and judgment â—…nd censure of other Prophets and if Paul and Barnabas gave an account before the Apostles and Elders at Jerusalem of their doctrine so much opposed by some at Antioh Acts 15. and if Peter being accused for going in to the uncircumcised was put to make his defence to them at Jerusalem Acts 11. then à fortiori it doth much more become ordinary Pastors and Teachers to submit to the judgment of an Assembly of Pastors and Teachers And generally as in civil justice 't is a good and equall rule that a man be judged per pares so proportionably in Church censures it will hold among Church officers or Ministers that they should be judged per pares an Apostle by the Apostles a Prophet by the Prophets an Elder by the Elders Object 8. Iudas and Stlas are called Prophets Acts 15. 32. and they exhorted the Church yet they were out of office for they are distinguished from the Apostles and Elders and said to be chiefe men among the Brethren vers 22. Answ 1. This president will carry the prophesying Brethren very high for Silas is reckoned by Divines to have been an Evangelist which may be collected from his travelling through so many places with Paul for spreading the Gospell Acts 16. 17. Act 17. 4 10. 14 15. Act. 18. 5. others think hee had a Ministeriall charge at Jerusalem but the former opinion seems to be better grounded 2. The word Brethren and Brother does not ever note such as were out of office in the Church but 't is diverse times used and so I take it here of such as were neither fixed as Elders nor so eminent in the Church as Apostles but had speciâ—…l and extraordinary employments or administrations in the Church as 2 Cor 8. 18. 22 23 1 Cor 16. 12. 2 Cor 1. 1. Heb 13. 23. 1 Cor 1. 1. 1 Pet 5. 12. Ephes 6. 21. Col 4. 7. Philem 1. 20. From which places it is manifest that the Apostles fellow labourers in their extraordinary administrations are often called Brethren and among these Brethren Iudas and Silas were chiefe men either for the greatnesse of their gifts or more aboundant labours And now in the close my advise and exhortationis unto such Brethren as take upon them to preach or prophesie neither being nor intending to be ordained to the Ministery that they would yet take them to serious second thoughts of this businesse and seeing that prophesying which they take for their president hath been so clearly proved to have been extraordinary seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the publicke teaching edifying the Church and perfecting the Saints Ephes 4. 11. 12. which ordinance is sufficient for that end those Brethren should do well to improve their gifts in another way by writing and by occasionall exhorting admonishing instructing reproving comforting others in that fraternall manner which is sutable to Christians out of office If they desire any other work in the Church let them desire the Pastorall office and offer themselves to tryall in order thereunto for as Greg Nazianzen saith orat 7. Christ hath appointed this order in his Church that the flocke may be one thing Pastors another thing And again 't is a great businesse to teach but it is safe and harmlesse to learn why makest thou thy selfe a Pastor when thou art one of the flock CHAP. VI. Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords supper THe Socinians and the Erastian Crutch-maker before mentioned so plead against the necessity of Ordination that they held it lawfull and free to gifted persons not ordained not onely to preach but to administer the Sacraments whether they extend this to women as well as men I know not Peradventure they will borrow from the Pagans those shee priests whom Gellius out of Cicero cals Antistitas not Antistites or happilie they hold with the old Pepuzians that women may both preach and administer the Sacraments at least if they may not speak in the Church because that is forbidden 1 Cor. 14. 32. although some are so bold as to restrict that prohibition to married women whereof they think they have some colour from the context that yet they may both preach and administer the Sacraments in private places And if there be no more necessary to one that preacheth or ministereth the Sacraments but onely gifts and abilities how can they avoid to allow gifted women as well as gifted men to performe these holy things But it is justly held by the reformed Churches and ordered in the Directorie of Worship agreed upon by both Kingdoms and mentioned also in the late Confession of faith chap 27. that neither Baptisme nor the Lords Supper may be dispensed by any but by a Minister of the Word lawfullie ordained Nay say the soundest Protestant writers not upon pretence of whatsoever necessitie be it among Iews Turks Pagans or to children dying or the like The arguments I lean to are these 1. God hath appointed the Minister of the word lawfully called and ordained and no other to bee the stewards and dispensers of the mysteries of Christ 1 Cor 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required of Stewards that a man be found faithfull Which the Apostle doeth not onely apply to himselfe and Apollo vers 6. where by the way it may be remembred that Apollo was neither an Apostle nor Evangelist but a powerfull Minister of the Gospell and to Sosthenes as appeareth by comparing the Text new cited with 1 Cor 1. 1. but he also applyeth the same to every lawfull Bishop or ordinary Minister Tit. 1. 7. for a Bishop must be blamelesse as the steward of God and this steward is ordained vers 5. So Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make ruler over his houshold to give them their portion of meat in due season 'T is not Christs will that any one of the houshold who is faithfull wise and discreet may take upon him the stewards office to dispense meat to the rest But there is a steward constituted and appointed for that purpose There are stewards appointed in the Church which is the house of the living God and those to continue till the coming of Christ ibid vers 43. 46. and there is nothing which more properly belongeth to the Ecclesiasticall stewards then the dispensation of the Sacraments 2. Ministers lawfully
here is to bee rendred ipsis not illis and so Pasor in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendereth Acts 14. 23. quumque ipsis per suffragia creassent Presbyteros So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Grecians sometimes use the one for the other So H Stephanus Thes. ling. Gr. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he referreth us to Budaeus for examples to prove it see the like Matth. 12. 57 Iohn 4. 2. Thus therefore the text may be conceaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and when they the Disciples of Lystra Iconium and Antioch had by votes made to themselves Elders in every Church and had prayed with fasting they commended them to wit Paul and Barnabas to the Lord in whom they beleeved It needeth not seeme strange that here in one verse I make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ipsis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be illos and meant of different persons for the like will frequently occurre in Scripture Mark 2. 15. as Iesus sate at meat in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Levies house c. 2. And they watched him and they followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iesus Mark 3. whether he would heal him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Iesus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man which had the withered hand Gal. 1. 16. to reveal his Sonne in me that I might preach him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius for God the father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum for Christ. So then the Churches of Lystra Iconium and Antioch after choosing of Elders who were also solemnly set a part with prayer and fasting were willing to let Paul and Barnabas goe from them to the planting and watering of other Churches and commended them unto God that would open unto them a wide and effectuall doore and prosper the work of Christ in their hands Ephes. 6. 18. 19. Or they commended them unto God for their safety and preservation as men are said to commend their owne spirits to God Luke 23. 46. 1 Pet. 4. 19. This sense and interpretation which I have onely offered to bee considered doth not bring any harshnesse and much lesse offer any violence either to the text or context in the Greek But if another sense be liked better whether to understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders ordained or the Churches commended to God by Paul and Barnabas or to understand all the particulars mentioned in that 23. verse to bee common and joynt acts done by Paul Barnabas and the Churches that is that they all concurred in making them Elders by suffrage in prayer and fasting and in commending themselves to the Lord I shall not contend so long as the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained yea although wee should understand by this word an act of Paul and Barnabas alone distinct from the Churches suffrage and consent even in that sense we lose not the argument For first it cannot be supposed that the businesse was put to the lifting or strething out hands in signum suffragii between Paul and Barnabas as if it had been put to the question between them two alone whether such a man should bee Elder in such a Church But how then can it be an act of Paul and Barnabas Thus if you will Thir two did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare suffragiis vel per suffragia id est They ordained such men to bee Elders as were chosen by the Church They two made or created the Elders but the people declared by lifted up hands whom they would have to be Elders So Calvin Instit. lib. 4. cap. 53. § 15. Even as saith he the Roman historians often tells us that the consull who held the court did creat new Magistrates id est did receave the voâ—…es and preside in the Elections 5. Luke doeth usually mention the Churches suffrage in making Church Officers or in designing men to sacred employments as Acts 1. 23. 26. Acts 13. 3. Acts 15. 22. So doth Paul 1 Cor. 16. 3. 2. Cor. 8. 19. 1 Tim. 3. 7. So that it is not likely there should bee no mention of the Churches election here where proâ—…essedly and intentionally mention is made of planting Elders the prayer and fasting as Acts 13. 2 3. so likewise Acts 14. 23. was common to the Church they prayed and fasted cum discipulis jejâ—…nantibus saith the Glosse all being one work why was not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to the Churches also 6. Protestant writers draw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches suffrage Magdebur cent 1. lib. 2. cap 6. Zanchius in 4. Prae. Beza Cartwright and others on the place Bullinger Decad 5. Ser. 4. Iunius contro 5 lib. 1 cap. 7. And others against Bellarmine de Cler cap. 7. Gerhard tom 6. pag. 95. Brochmand Systhem tom 2. pag. 886. Danaeus in 1 Tim. 5. Walaeus in his treatise quibusnam competat vocatio Pastorum and loce pag. 474. Of Papists also Salmeron expondeth this place by Acts. 6. And saith the Apostles gave the Election to the Churches here of Elders as there of Deacons Bel de cler cap. 7. and Esthius in 2. Cor. 8. 19. confesse that if wee look either to the Etimologie of the word or the use of Greek authors it is to choose by votes If it be objected to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to the people will invest them with a judiciall power and a forensicall or juridicall suffrage and where is then the authority of the Eldership Ans. 'T is like enough though I confesse not certain that no Elderships were yet erected in those Churches Acts. 14. 23. But put case they had Elderships yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be referred to the people to signifie their good liking and consent for in Athens it self the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did but like well the persons nominated as when a thesaurer offered some to be surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the people shall approve Demosthenes advers Timocr In which oration 't is also to bee noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assemblie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judiciall court or Assembly of judges are plainly distinguished so farre that they might not be both upon one day and that though the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not they but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judges did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaine or appoint a Magistrate See ibid jusjurandum Heliastarum As for the objection from Acts 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were the preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation 2. It is there attribute to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the councell of God the Apostles were in a manner Elected by voices of the
and reformed Churches for they who were scattered abroad being driven away in the heat of persecution might not have the opportunity of Ordination and they went forth to gather Christians to plant Churches to lay foundations where Christ was not known Such cases were in the beginning excepted from the staâ—…e of our present question 5. If Apollos preached without Ordination when he knew onely the baptisme of Iohn and withall when he had to do with those Jews who were yet to be convinced that Jesus was the Christ Acts 18. 25 26 28. It is no good argument against the necessity of Ordination where the doctrine of Christ is known and receaved and Churches constituted And withall how will it be proved that Apollos having been one of Iohns Disciples had not some commission from Iohn to preach the Word Or if Apollos was but a gifted brother without any publick calling or authority in the Church how came he to be so much esteemed as to be compared with Peter and Paul 1 Cor 1. 12. Lastly as touching Christs preaching in the Synagogues hee was lookt upon as a Prophet extraordinarly râ—…ised up in Israel Luke 4 15. 16 24. and the Jews say of him plainly a great Prophet is risen up among us Luke 7. 16. Iosephus his testimony given to Christ as a great Prophet is known Object 2. The Church doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their voices in Election make creat constitute or ordain Elders Acts 14. 23. therefore Elders need no other Ordination but are sufficiently ordained or made by the Church if elected and receave their power from the people See this Objection prosecuted in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 9. 10. 11. And in the Queries touching Ordination pag 33. tom 37. Answ 1. There is no cogent reason brought by these men why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if rendered thus as they would have it when they had by voices ordained must bee therefore understood of Ordination by the people and not by Paul and Barnabas for as I have before noted out of Calvìn Instit. lib 4. cap 3. § 15. The sence may bee this Paul and Barnabas did make and ordain Elders according to the voices of the Churches themselves that is they ordained such as the Church desired If so they are double loosers by this their Objection 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant of the Churches Act then it is not ordaining but choosing by voices The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought not to hinder the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election with the Churches consent and Ordination are both of them necessary not inconsistent In Athens it self although the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose by voyces their Magistrates or Rulers yet the persons so elected were not ordained and solemnly set apart appointed and authorized by the people but by the Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Demâ—…sthenes orat advers Timoâ—…r tels us that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took an oath to be faithfull in their constituting or ordaining of Mag strates 3. In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. Moses said unto all Israel Take yee wise men and understanding and known among your Tribes and I will make them Rulers over you The people choose them who shall be Rulers but Moses maks them Rulers Acts 6. 3. Wherefore brethren look yee out among you seven men of honest report full of the holy Ghost and wisdome whom we may appoint over this businesse The people choose the Apostles appoint the Deacons 4 The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized 'T is here with a person chosen as with a thing chosen Ezra was to choose and to designe when and how much silver wheat wine oyle should be taken for the House of the Lord not exceeding the proportion of a hundreth but the power and authority by which these things were given forth by the Thesaurers to be applyed to such uses was from the decree of Artaxerxes Ezra 7. 21 22. So Ester choosed what to make request for but the thing was to be performed by authority of the King 〈◊〉 5. 3 6. So a man may be chosen to an office by some and authorized to act in that office by others How many subordinat offices civill and military are there in which men act by the power and authority derived from the ordinances of Parliament although not nominated and chosen by the Parliament but by others intrusted by the Parliament to choose 5. Even where Election and Mission are in the same hands yet they are not confounded but are lookt upon as two distinct acts Christ first choosed the twelve and pitched upon such as he would and then ordained them and sent them forth Mark 3. 13. 14. The Synod of the Apostles and Elders first choosed then sent Iudas and Silas Acts 15. 22 25. Where you may observe also by the way that the Mission of a man to the Ministery or Pastorall charge of a Congregation doeth not belong to the people who choose him they cannot send him to themselves When Election and Mission are in the same hands 't is in such cases as thâ—…se two last cited when men are sent abroad to others then indeed they who choose them may also send them but when they are sent to those who choose them then they are sent by others a Minister is sent to the Congregation therefore he is not sent by the Congregation and so that place Rom 10. 15. How shall they preach except they be sent cannot be understood of the peoples Election but of Ordination or Mission from the Presbytery appointed to ordain 6. The same Apostolicall Patterne which holds forth unto us the choosing of Elders in every Church Acts 14. 23. doeth also hold forth unto us the ordaining of Elders in every City Tit 1. 5. and these acts in different hands therefore not the same yea as many conceave in that same Text Acts 14. 23. beside the Election by voyces th re is a distinct Ordination expressed under the adjuncts thereof prayer and fasting Object 3. The Apostle saith 1 Cor 14. 26. When yee come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation vers 13. yee may all prophesie one by one Therefore all that preach or prophâ—…sie need not to be ordainâ—…d Answ What those Prophets were and what is meant by prophesying there all are not of one opinion I hold that these Prophets were in mediatly and extraordinarly inspyred and I reckon them among these other administrations which wâ—…re not ordinary or ever to continue in the Church Apostles Evangelists Workers of miracles But of this I am to speak distinctly and by it selfe afterwards Mean while thâ—…y that make
well argue that the believing Romans who are called the servants of God Rom 6. 22. or these believing Strangers who have the same name 1 Pet 2. 16. were Apostles and that we are to understand by the servants of God in these Texts Apostles because Tit 1. 1. The Apostle Paul calleth himself a servant of God By the like Logick he may argue that the ordaining of Elders Act 14. 23. Tit 1 5. is meant of ordaining Apostles because the Scripture calls the Apostles Elders 3. Peter calls not himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of the word is explained two wayes both are mentioned by H. Stephanus in Thes ling Gr Tom 3 pag 545. and both of them make against that which this Querist drives at First the sense is conceived to be this qui sum ipse Presbyter so the Tigurine who am also an Elder so the English â—…ranslators Now the Text running thus The Elders who are among you I exhort who am also an Elder i. e. I who give this exhortation unto you Elders as I am an Apostle so my Apostleship doth not exclude me from being one of you for I am also an Elder Thus I say this very Text makes against the Querist for even here we see that they who were commonly called Elders were not Apostles But there is a second sense which maks yet more against the Querist For H. Stephanus expresseth the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus quâ—… ipse è seniorum Presbyterorum Collegio est he who is of the Assembly or Colledge of Elders commonly called the Presbytery Hierome did happily intend the same thing by the word Compresbyter And likewise Beza by his rendering ego una Presbyter i. e. I who am together with you a Presbyter or you and I being Presbyters all of us together And so the Text may be red thus The Elders who are among you I exhort who am also of your Presbyteries There were Presbyteries among them or Assemblies of Elders properly so called and of these Presbyteries Peter was also a member and when he was present in any of the Presbyteries in Pontus Gallacia Capadocia Asia aâ—…d â—…ythinia he joyned and acted as an Elder and as in a Presbytery This sense I preferre to the other For if he had intended no more but to tell them that he also was an Elder I should think he wold have chosen another plainer expression as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort for I also am an Elder or thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort as being my self also an Elder Or thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort I my self also being an Elder But now when he purposely chooseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he intimateth somewhat more then that he was an Elder viz that he was Presbyterated together with them as being also of their Presbyteries or Assemblies of Elders Words of the like composition in the Greek tongue may help to give us light in this particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pollux useth for contubernalis is not simply he who is also a guest or who is also a companion but he who is a guest in the same Inne or a chamber fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any who ever he be that doth also lodge live eat but he who liveth together eateth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be rendered he who is also an Ambassadour but he who is a collegue in the same Embassy â—…ollega in legatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply he who also is a witnes for then he who is a thousand miles off being witnes in another cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who bears witnesse together in the same thing or he who joyneth in the same testimony as Rom 8 16. Pollux hath also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui est ejus deÌ„ decuriae not he who is also of a band or company but he who is of the same band or company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who is also a Disciple for then a Scholler among our Antipodes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a condisciple in the same schoole And if we speak properly we will not call every Minister of holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmista but he who is our collegue or associat or a Minister of our owne company So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus well explaineth complures simul collecti non sigillarim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for a counsell which is also taken but for a counsel taken joyntly or together Many like instances might be given both in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like and likewise in the Latine compotator compransor combennones commolitor commurmuratio compatior competitor compingo compâ—…icatio comploratio compossessor compromitto comprovincialis concivis concriminatio concolor condiscipulus confabulatio confaederatio congener congerminalis congenitus câ—…ngerminasco conjubilatio conjurati connutritus conservus consedeo consocer consorbio conterraneus contemporaneus contribulis convelificor converberatus convivâ—… convictus and I know not how many more of that kinde in which words the preposition cannot be rendered by also but by together in the same thing joyntly or of the same And now I hope it may appear that the Scripture objected by the Querist doth not hurt but help the Presbytery 4. Suppose the Presbytery 1 Tim 4. 14. to be an Assembly of Apostles as the Querist would have it what shall he gaine thereby For the name Presbyterie being purposely chosen in this Text which mentions laying on of hands in Ordination will prove that the Apostles did these as Elders and as an act of one Assembly of Elders not as any thing peculiar to the Apostles For no rationall man will imagine that the holy Ghost intending to expresse some extraordinary thing which the Apostles did as Apostles and which belongs not to ordinary Elders would in that very thing purposely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Assembly of Elders 5. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not an Assembly of Apostles but of Elders who were not Apostles may appear plainly by comparing the Text now in controversie with 2 Tim 1. 6. the gift of God which is in thee by the putting on of my hands If an Assembly of Apostles had laid hands on Timothy and so joyned in that action with Paul as the Querist supposeth Paul had not thus distinguished his laying on of hands from that of his fellow Apostles as if the gifts of the holy Ghost had been given to Timothy only by the laying of his hands and not by but with the laying on of the hands of his fellow Apostles Of this difference of the phrase in
it conjunctly or dividedly it makes a true and good sence to expound laying on of hands here of the ordinance of a preaching Ministery lawfully called and ordained for this ordinance and a professed subjection thereunto may justly be reckoned among the catecheticall points and among the marks of a true visible Ministeriall Church Whereas it were a dangerous and unsafe interpretation and I beleeve that which cannot be made out to say that any of the catecheticall heads enumerate by the Apostle was proper to that primitive age and doeth not concerne after ages or yet to affirme that the giving of the holy Ghost by the laying on of hands was extended to all Catechumens baptized in those times or that the knowledge or profession of the Doctrine concerning the giving of the gifts of the holy Ghost by such laying on of hands was sâ—…ch a principle as that none ignorant thereof though insttucted in all the other Articles of Christian faith could be receaved as a Church-member grounded in catecheticall points I shall adde a sixth argument from the example and practise of the Apostles and others who did ordaine Church officers in their dayes the example is binding in such things as were not onely lawfull and good but have a standing and perpetuall reason The seven Deacons were ordained with prayer and laying on of hands Act 6. 3. 6. Elders were ordained in every city Tit 1. 5. although those Elders were not to preach any new Gospel Gal 1. 8. Paul warneth Timothy 1 Tim. 5. 22. lay hands suddenly on no man i. e. be not rash in ordaining any to the work of the Ministery let them be well examined and approved This is the receaved sence of Interpreters following Chrysostome Ambrose Hierome and others of the Fathers yet Nicolaides Refut tract de missione Ministr will have the Text understood not of ordaining Ministers but of admitting penitents which was done with imposition of hands But is this to expound Scripture by Scripture or is it not rather to forsake an Interpretation confirmed by Scripture and to follow one which is grounded upon no Scripture For wee read nothing in Scripture of laying on of hands in the receaving or restoring of penitents Of the laying on of hands in Ordination wee doe read in Scripture and least it should bee thought the act of one man onely it is mentioned as the act of the Presbyterie 1 Tim. 4. 14. with the laying on of the hands of the Presbyterie A place which Gualtâ—…er Bullinger Tossanus and diverse other good Interpreters thinke to hold forth the way which Paul would have observed in the calling and appointing of men to the Ministery Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office it self dignity or degree of an Elder which was given to Timothy by the laying on of hands Others understand a company of Bishops who were Elders and more too I confesse it doth not oâ—…hers an Assembly of Elders without any prelaticall disparity Now neither oâ—… these Interpretations can strike against that point which now I plead for viz. The point of Ordination but rather make much for it yea even they who understand the office of a Presbyter doe thereby confirme that which I assert in as much as Timothy was not made an Elder but by imposition of hands as these hold If so then certainly Ordination is essentiall to the calling of a Presbyter So that what ever come of the word Presbytery the laying on of hands which made the Presbyter will conclude against them who deny the necessity of Ordination The seventh argument shall bee drawn from the denominations of the Ministers of the Gospell in Scripture 1. They are called Pastors or Shepheards Ier 3. 15. Eph 4. 11. Hee that is not called and appointed by the Lord of the flocke he that entereth not by the doore but breaks in surreptitiously and makes himselfe sheepherd at his own hand is not a sheepherd but a thief Ioh. 10. 9. 10. Next they are Angels or messengers Mat 23. 24. Rev 1. 20 and 2 Cor 8. 23. with 2. 1. and the Embassadours of Christ 2 Cor 5. 20. Eph. 6. 20. Therefore they are sent and appointed and do not run unsenâ—… 3. They are called Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13. 7. 17. do men make themselves Rullers Magistrates Captains at their owne hand or are they not thereunto appointed by others 4. They are called â—…ishops or overseers Act. 20. 28. 1 Tim 3. 1. The Athenians give the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one whom they appointed ordained and sent forth to be Magistrate or Praetor in any of the Townes subject to their jurisdiction See H. Steph. thes ling. Gr in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stewards Luke 12. 42. 1 Cor 4. 1 Tit. 1. 7. Who dare make himself a steward in a Kings house yea or in a more private house not being thereunto appointed and ordained 6. They are servants who invite and call in guests to the weding to the marriage supper Mat 22. 3. Luke 14. 17. Will any except a fool or a knave go and invite guests to a mans Table when he is not sent nor appointed 7. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers Heraulds 1 Tim 2. 7. and 2 Tim 1. 11. Will a Herauld go and proclaime the Kings Edicts or the ordinances of Parliament if hee be not thereunto appointed In both these Texts last cited the Apostle speaking of the Gospell sayeth Whereunto I am ordained a Preacher and an Apostle and a Teacher of the Gentiles Mark hee is ordained not an Apostle but a Preacher as hee could not bee an Apostle without Ordination so he could not bee so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher without Ordination Now ordinary Pastors are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Apostles which hath been before shewed An eight argument I collect from 2 Tim 2. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Which is a most considerable place against the Socinians Anabaptists c. For it Teacheth us these five particulars 1 That the Apostles would not have a teaching or preaching Ministery to end with that time but was carefull to have Pastors or Teachers provided for the succeeding generation also 2. Thes Teachers of others who were to labour in the word and doctrine were to teach no new doctrine but the very same things which they receaved from Timothy and Timothy from Paul and which Paul receaved from the LORD It was in sence no new doctrine when it is taught by Paul much lesse when taught by Timothy and least of all when taught by these who receaved it from Timothie So that the Socinian distinction of the necessity of a speciall calling to the Ministery when the doctrine is
new not so when the doctrine is not new cannot here help them 3. Thes Teachers are distinguished from those who are taught Every man may not be a Teacher It is a peculiar and particular calling and it is no part of the generall calling of Christians Therefore both here and Gal 6. 6. there is such a distinction â—…n the Church some are Teachers some are taught in the Word 4. Fitnesse and abilities yea both grace and gifts together cannot warrant a mâ—…n to assume to himself the function of Teaching or Preaching to others except he be thereunto allowed and appointed and entrusted The Apostle sayeth not the things that thou heard of me the same I will that faithfull and able men who ever shall be willing to the work teach others also faithfulnesse and fitnesse or ability cannot make a sufficient calling but qualifie a man for that which he shall be called unto Aptitude is one thing to be cloathed with a calling power and authority is another thing 5. There is more that belongs to the calling of Pastors and Teachers than the Churches electing or choosing of them for those unto whom the power of Ordination belongeth do also commit unto them that which they are entrusted with the same commit thou c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as H Stephanus in Thes ling Gr tom 3. pag 1505. noteth not seldome in the new Testament doeth signifie depositum alicujus fidei committere fiduciarium tradere alicut where he citeth this very Text and I shall clear it yet further from Luke 12. 48. and unto whom men have commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him they will ask the more which is the conclusion of the parable concerning a faithfull and wise steward appointed by his Lord to be ruler over his houshold to give them their portion of meat in due season and that Parable is meant of Pastors or Ministers lawfully called and sent as hath been before cleared Ninthly as we are obleidged by our Covenant to endeavour such a Reformation as is most agreeable to the word of God and the Example of the best reformed Churches so in this particular of Ordination and a speciall call and setting apart of men to the Ministery we have not onely the example of the ancient and reformed Churches but the word of God it selfe directeth us this way 1. Before the law when the first borne in families not all promiscuously acted the part of Priests or publick Ministers Whereof there are some expresse examples in Enoch a Prophet Gen. 5. 24. Iude Epistle vers 14. Noah Heb 11. 7. by whom God preached to the old world 2 Pet 2. 5. and so are we to understand Gen 6. 3 Abraham a Prophet Gen 20. 7. Melchisedeck the Priest of the most high GOD is thought by many learned men following both Ionathans Targum and that of Ierusalem to have been Shem the first born of Noah of Iacob also who got the birth-right from Esau we read that he built Altars and called upon the name of the Lord and he was a Prophet Gen 49. And it is often mentioned by Moses that the sons of Aaron were taken in stead of the first borne 2. Under the Law when not onely the Prophets but the Priests also who were ordinary Ministers had a speciall Ordination to their office 3. Under the Gospell in the primitive times for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times Tenthly and lastly without a clear calling and lawfull Ordination how shall people receave the word from the mouths of Ministers as Gods word or as from thosâ—… who are sent of God Or how shall people reverence and highly esteem their Ministers who labour among them obey them and submit unto them as they are commanded 1 Thess 5. 12 13. Heb 13. 17 And since he that is taught ought to communicat unto him that teacheth him in all good things Gal 6. 6. and God will have those who labour in the Word and Doctrine to be maintained and that they who sow spirituall things reap temporall things 1 Cor. 9. 7 9 11 13. 1 Tim 5. 18. Yea the Apostle puts the stamp of a Ius divinum upon it 1 Cor 9. 13 14. having mentioned the Priests maintainance in the old testament he addeth Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell So that Socinians and Anabaptâ—…sts will finde themselves puzled mightily with this dilemma either it is the will of God that none preach the Gospell but such as are called appointed and ordained thereunto or otherwise it is his will that those who preach the Gospell not being thereunto chosen called and ordained must be maintained as well as Ministers lawfully ordained and calâ—…ed and if so it s like enough People shall have good store of Preachers and their purses shall pay well for it CHAP. IIII. Objections against the necessity of Ordination answered I Come now to answere the strongest objections of those who hold Ordination not necessary nor essentiall to the calling of a Minister Obejct 1. From Acts 8. 4. They that were scattered abroad went every where preaching the Word So Acts 11. 19. Apollos also taught boldly in the Synagogues Acts 18. 25 26. yet no word of their Mission or Ordination The Jews esteemed Christ himself but a private man not ordained nor authorized to any office in the Church yet they permitted him to preach in their Synagogues Answ 1. Those that after Stephens death were scattered abroad and preached the Word must needs have been called sent and ordained by the principles of the Socinians themselves for the Doctrine which they preached was a new Doctrine both to Samaria Acts 8. 5. and to those dispersed Jews Acts 11. 19. Themselves confesse that they who preach a new Doctrine must have a speciall Mission and Ordination 2. Philip was one of those who went abroad preaching the Word Acts 8. 45. Now hee is expressely called an Evangelist Acts 8. 8. therefore no president for private Christians to preach 3. It is a bad argument Luke mentioneth not their Ordination therefore they were not ordaâ—…ned They may aswell argue thus Luke mentioneth not that they prayed when they preached therefore they did not pray when they preached Or thus The Scripture mentioneth not Ioabs father but onely his mother Zerviah therefore he had not a father 4. And suppose they preached the Word without Mission or Ordination this is but like that which Chrysostome lib ad eos qui scandalisati sunt cap 19. recordeth as a marvelous extraordinary benefit which did accrew from the bloody persecutions of those ancient times viz. That in such times the sheep acted the parts of shepheards being driven away to deserts and mountains where by the Spirit of God speaking in them they converted unbeleevers and gathered Churches Which concludeth nothing against the necessity of Ordination in constituted
called and ordained and none other hath Christ appointed to bee Pastors or Sheepherds to feed the flocke of God Ier 3. 15. Eph 4. 11. Act 20. 28. 1 Pet 5. 2. Much of this feeding consisteth in the dispensation of the Sacraments And hee who hath appointed this food to be receaved by some hath also appointed to be given and administred by others Surely hee who is so much displeased with Pastors who feed themselves and not the flocke will not be well pleased with the flocke which will be their owne feeders onely and will not be fed by the Pastor Grotius had an extravagant notion of communicating where there are no Sacramentall Elements or where there are no Pastors to administer yet although he went too farre those against whom I now argue doe farre outreach him for where there are both Elements and Pastors to administer they hold there may be a Sacrament without any Pastor Yea this Socinian and Anabaptisticall way takes away the very distinction of Pastor and flocke in the Church as if any of the sheep were to feed the sheepherd as well as he them 3. Ezekiels vision concerning the new Temple is generally acknowledged to bee an Evangelicall prophesie which I have also else where demonstrate by infallible reasons But I conceave the Sectaries of this time who cry downe the Ministery and Ordination doe not nor will not deny it Sure I am such a materiall Temple as is described in that vision never yet was Now among other things it is there prophesied concerning the Ministers of the Gospell Ezek 44. 16. They shall enter into my Sanctuarie and they shall come near unto my table to Minister unto me and they shall keep my charge Whereof we can make no Gospell sence except it belong to the charge of Ministers lawfully called and entered into that work to administer the Sacraments and namelie that of the Lords Supper at his Table These Ministers are also in that Chapter plainly distinguished from the people or children of Israel vers 15. 19 22 23 28. 4. The Sacraments are seals of the righteousnesse of faith or covenant of grace as Divines commonly speak borrowing the phrase from Rom 4. 11. This truely hath been justly accounted so necessary that both the Houses of Parliament after consultation had with the Assemblie of Divines did by the Ordinance dated Octob 20. 1645. appoint that who ever doth not know that the Sacraments are seals of the Covenant of grace shall not be admitted to the Lords-supper but shall be suspended from it as an ignorant person Now if it were an intolerable usurpation among men if a privat person should take the broad Seal of the Kingdome and append it to such Signatures as he thinks good yea put case to these Signatures onely whereunto it is to be and ought to be put by those who are intrusted with the keeping of it Now much more were it a provoking sinne and usurpation against Jesus Christ who is jealous of his glory and tender of his ordinances to make bold with his Seals without being called and appointed thereunto 5. Christ gives a commission to the Apostles to Teach and Baptize and extends the same commission to all Teaching Ministers to the end of the world Mat 28. 19. 20. from which place 't is plaine 1. That Jesus Christ would have the distinction of Teachers and Taught Baptizers and Baptized to have place in the Church alway even unto the end 2. That the commission to Teach and Baptize was not given to all who beleeve in Jesus Christ but to some onely 3. That these some who receaved this commission are not only the Apostles but ordinary Ministers as is manifested by the explaining of the commission and promise to the end of the world 6. Christ hath distinguished between Magistracy and Ministery between civil and sacred vocations Mat 22. 21. Mat 16. 19. c. 18. 18 c 28. 19. Ioh 20. 23. Rom 13. 1. 7. 1 Tim 2. 2. 1 Pet 2. 13 14. compared with Rom 12. 6 7 8. 1 Cor 12. 28. Eph 4. 11. 1 Thes 5. 12. Heb 13. 7 17. So that as Ministers may not assume civil dignities and administrations nor exercise seculare power Luke 12. 14. c. 22. 25. 26. Ioh 18. 36. 2 Cor 10. 4. 2 Tim 2. 4. It is no lesse contrary to the ordinance of Christ that Magistrates or any other civil persons stretch themselves beyond their lyne and get with Pompey into the holy of holies or with Vzziah to the burning of incense in both which examples such intrusion was examplarily punished As it may be said to a secularized Minister who made thee a Judge or a civil Magistrate so it may be said to a Ministerialized civil person who made thee a dispenser of the Word and Sacraments 7. Wee have cleare and convincing examples in the new Testament that the Sacraments were administred by publicke Ministers called and appointed thereunto as Baptisme by Iohn Ioh 1. 33. he hath sent me to baptize and frequently by the Apostles in the story of the Acts. The Lords supper administred by Christ himself whose example in things imitable we are bidden follow who also himselfe then commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this doe And by the Apostle Paul Acts 20. 7 11. so the breaking of bread is joyned with the Apostles doctrine and fellowship Acts 2. 42. Ministers being also called the stewards and dispensers of the mysteries of God where of before So that a lawfull Minister may in faith administer and the receavers receave from him in faith the Sacraments having Scripture warrands for so doing But there is neither any commission from Christ to such as are no Church officers to administer the Sacraments Nor can there any cleare example be found in the new Testament of administering either the one Sacrament or the other by any person who can be proved not to have been a Minister lawfully called ordained Therefore such persons cannot in faith administer nor others in faith receave from them either Baptisme or the Lords supper 8. That one Text Eph 4. 11. 12 13. is enough to put to silence these gainsayers And hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saincts for the work of the Ministery for the edifying the body of Christ till wee all come c. Is not the administration of the Sacraments a part of the perfecting of the Saints of the work of the Ministrie of the edifying of the body of Christ And are we not told that this shall continue till the whole number of the Elect be fulfilled And whom hath Christ given here to his Church for this work Hath he given any other but Pastors and Teachers setting aside the extraordinary officers and who are the Pastors and Teachers appointed hereunto All or whosoever will Nay not all but some saith the Text. CHAP. VII Of Prophets and Evangelists in what sense their Work and
out of Panormitan Olim Presbyteri in communi regebant Ecclesiam ordinabant sacerdotes There is another Glosse which the Erastians who love not the name of Presbytery with any power at all jure divino are glad to take hold off 'T is that which Bilson Stutlivius and other Episcopall writers made use of distrusting as it should seeme that other Interpretation last mentioned And they had it from Bellarmine and some Popish expositors See Gorranus upon the place I confesse it was also one of Calvins few for they were but very few mistakes and 't is diligently catcht at by those who set at nought Calvins judgement in other things But quandoque dormitat Homerus I think it worth the while to examine this Glosse And I shall offer these reasons following to make it appeare that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here the office of an Elder but the Assembly of Elders commonly called the Presbytery 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used by the holy Ghost for the office it self or degree of an Elder But 't is used in two other places in the new Testament for an Assembly or Counsell of Elders Luke 22. 66. Acts 22. 5. in which places Arias Montanus rendereth it by Senatus Beza in the first of these places retaineth the word Presbyterium In the other place both his version and the Tigurine hath totus Seniorum ordo But the old English translation readeth the company of Elders However both places are clearly meaned of the company of Elders not of the office it selfe for the office of Elders could not meet together as in that place of Luke Neither could the office of Elders bear witnesse to Paul as in that place of the Acts. Mr. Selden in his upon Ebraica lib 1. cap 15. understands the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places to be used by Luke for the great Sanhedrin the highest Assembly of Elders Now then why shall we not understand the same word 1 Tim 4. 14. to be the Assembly not the office it selfe of Elders And I shall aske those who think the Apostle means the office of Elders upon what imaginable ground can they conceave that this is the Apostles meaning or how come they to divine this thing or how could the Apostles words be understood in that sense The holy Ghâ—…st never useth the word in that sence The Septuagint never use the word in that sense for they use it not at all No Greek Author that lived before Paul can be found to have used the word in that sense for the word it self is not found in heathen writers I finde onely one place where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conceaved to be used for the office of an Elder And that is in the Apocrypha story of Susanna vers 50. But H Stephanus tom 3. pag 545. makes a doubt whether it should not bee written in that signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and suppose it be to be read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that Geek is not so old as Paul for it is ascribed to Theodotio as Mr. Seldon tells us in that place last cited out of him Yea the Jesuits of the English Colledge of Doway in their Bible acknowledge that this story is translated out of Theodotions edition and this is the oldest Originall which they can alledge for it And besides this it may be understood of the Assembly of Elders when the Elders say to Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which those Jesuits of Doway render thus because God hath given thee the honour of old age Others the honour of an Elder or an ancient But I know no reason why the word may not here signifie there Assembly of Elders God hath given thee the Assembly of Elders that is God hath given thee thy petition and thy desire which was the meeting again of the Assembly of Elders as is plaine by the verses preceeding Even as God gave to his praying children this present Parliament 2. If the Apostle had meant to expresse the dignity or degree of an Elder hee would rather have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Greek writers use pro senum honore vel dignitate then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not used in that sence 3. And if he had meant to stirre up Timothy from the honour or dignity of that office and degree which was conferred upon him he had rather mentioned the degree of an Evangelist than of an Elder Even as he saith to him else where doe the work of an Evangelist 4. The very Popish Interpreters are forced to confesse that the Apostle means an Assembly of Elders Plurium Presbyterorum saith Mariana caetus Presbyterorum saith Salmeron Esthius upon the place noteth that imposition of hands was à pluribus adhibita according to that Canon of Carthage Hugo Cardinalis noteth here the great honour of Presbyters that three of them at least laid on hands in Ordination Wherefore I can see no sense which can agree to the Text but that which is the ordinary and known sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Assembly of Elders In which sense it is also frequently used by ancient writers whereof he that will may read good store of examples in D. Blondelli Apollogia pro sententia Hieronymi pag 89 90. It hath been objected by some that 1 Tim 4. 14. holds forth no president for ordinary Presbyteries because 1. Here is mention of prophesie which was an extraordinary thing 2. Timothy was ordained by the laying on of the Apostle Paul his hands 2. Tim 1. 6. Lastly Timothy was an Evangelist and how could a Presbyter ordain an Evangelist Answ 1. Those very things which are objected to depresse the Presbyterie doe put upon it so much the more aboundant honour Altho prophesies had gone before concerning Timothy and some extraordinar predictions 1 Tim 1. 18. Altho likewise the Apostle Paul himself is supposed to have been present and to have laid on hands at the sametime yet neither the extraordinary prophesies nor the laying on of the hands of an Apostle did swallow up take away or hinder the ordinary power and right of the Presbyterie to be acted and put forth in the ordaining of Timothy or did exempt Timothy from entring by that ordinary doore and passage through those ordinary hands of the Presbytery 2. 'T is not certaine that either the propheticall predictions concerning Timothy which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praegress as or quae praecesserunt or the laying on of Pauls hands was at the same time with the laying on of the hands of the Presbyterie But whether these things were done together or at severall times 't is very observable that to these the Apostle prefixeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by but to the laying on of the hands of the Presbyterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 1 Tim 1. 6. that thou stirre up the gift
all the Communicants both poore and rich come to the Table CHAP. XIX That there was among the Jewes a jurisdiction and government Ecclesiasticall distinct from the civill FIrst they had Elders who were Spirituall or Ecclesiasticall not civill rulers Whence it is that Salmasius de primatu papae pag 3. and long before Ambrose in 1 Tim 5. doeth paralell the Jewish Elders not to the Christian Magistrate but to the Elders of the Christian Church ordained by the Apostles I do not say that they had no Elders who were civill Magistrates but they had some Elders who were Church Governours or had an Ecclesiastical jurisdiction Which I prove 1. By the arguments brought before Book 1 chap 3. pag 26. 27. 2. The Jewes when they had lost their State power and civill Government had still under the Romane Emperours their Presbyteri and Archisynagogi Whereof Mr. Selden in Eutych pag 15. 16. brings cleare instances under Arcadius and Honorius Now the Romane Emperours did not permit to the Jewes their owne civill Government but onely an Autonomy in Religion So ibid pag 34. he sheweth us that the Kings of England have permitted to the Jewes in England their Presbyteratus which he doth not deny but halfe yeeld to have been the same with their Sacerdotium 3. Although Mr. Selden comment in Eutych Orig pag. 17. c. to 34. and in his Vxor Ebraica lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters were such as were created by impositione of hands receaving thereby a judiciall facultie or degree so that thence forth they were capable of membership in the Sanhedrim either of 23. or 71. and were fit to preside in judging of civill causes and so endeavoureth to shew that it was a civill not a sacred or Ecclesiasticall dignity and preferment Yet he furnisheth me with some considerable arguments to confirme my opinion beside that which was last mentioned As 1. He tells us in Eutych pag. 16. that nomina officiorum Sacrorum ut patriarcha Prâ—…byter Apostolus Diaconus Primas Et Episcopus in Christianismum ex Iudaismi veteris usu c. manarunt But if the Jewish Elders were not promoted to a sacred but to a civill jurisdiction that name should have been transferred to Magistrates Judges Parliament men rather then to Church officers 2. He tells of a divided distinct bounded particular Ordniation of the Iewish Elders some of them being ordained to a faculty or power of judging but not to judge of lawfull or unlawfull rites others of them being ordained to judge of rites but not of pecuniary causes The forme of words which he citeth is this Et sit tibi sacultas judicandi sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti quinam liciti aut sit tibi hujusmodi facultas decernendi ita tamen ut causas pecuniarias non sit tibi facultas judicandi Behold a sacred and a civill jurisdiction distinguished Mr. Selden himself uxor Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders is by the Talmudicall writers used no only for those who were created by imposition of hands to a Magistraticall or judiciall facultie such as the members of the Sanhedrim or such as were candidats in that facultie and as it were expectants of a place and memberships in their Courts of justice but also for other fit and idoneous persons who might be called for counsell or advice Therefore all their Elders were not civill Magistrates My second Argument shall be taken from the Jewish Ordination of Elders Ordination being an act of the power of jurisdiction not of order with imposition of hands from which Mr. Selden Eutych pag. 24. 25. tells us the Christian Ordination and imposition of hands upon Presbyters was bo rowed even as the Christian baptisme from the Jewish baptisme at the admission of Proselytes and the Lords Supper from what was used in the passeover whereunto hee saith any man will assent if he consider what is found in the Talmudicall writers of the number of three which was the least number which could suffice to the ordaining of a Jewish Elder and the same was the least number which the ancient Church thought sufficient for Ordination Also of the internall effect of that Jewish Ordination with laying on of hands which effect was the resting of the holy Ghost upon the Elder so ordained And this was drawen from Num. 11. 26. Deut. 34. 9. See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish that D. Buxtorf lex Rabbin pag 1499. where he speaks of the Jewish Ordination referrests to 1 Tim. 4. 14. I will adde other three cited by Mr. Selden ibid pag 22. First I. Scaliger Elench Triher cap 20. When I turne to this place I finde Scaliger moves the question how it came to passe that Christ was permitted to sit and to teach among the Doctors in the Temple not being ordained Marke here an Ordination which was for publick teaching not for a power of civill judicature which Christ never assumed and how it came that both hee and Iohn Baptist were called Rabbi also he paralells one newly ordained among the Jewes with a young Bishop in the ancient Canons The next shall be H. Grotius annot in Evan. pag 329. When I turne hither I finde Grotius speaking thus Manuum impositio apud Iudaeos indicabat invocationem divinae potentiae ut alibi diximus unde factum est ut munia publica eo ritu conferentur etiam civilia ut Senatorum Sed in archisynagogis senioribus synagogae idem observatum unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit Here is an Ecclesiasticall Ordination to offices in the Synagogue which he distinguisheth from civill offices Lastly I turne to Itiner Beni pag 73. 74. Where I read of one D. Daniel Filius Husday called caput exulum unto whom the dispersed Jewes in severall Provinces have their recourse for Ordination of their Preachers or Teachers Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt sibi in singulis Congregationibus professorem concionatorem praeficiendi Nam ipsum conveniunt ut manuum impositione potestatem accipiant Was this Ordination now to a civil rule or judicature A Doctor or Professor in the Schoole and a Preacher in the Synagogue are here joyned as the common and ordinary rulers in the particular Assemblies of the Jews as L' Empereur noteth not in Benjam 148. 149. where he also cleareth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civill ruler but praelector concionator a reader expounder of Scripture See Buxtorf lex Rabbin at the same word Hic maxime oratione sive precibus cantu Ecclesiae praeibat praeerat lectioni legali docens quod quomodo legendum similibus quae ad sacra pertinebant And after he sayeth of this word pro Ministro Sacrorum passim
Governours and Government CHAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Theoreticall to be a certain divine truth which ought to be beleived and if practicall to be a necessary duty which we are obleidged unto jure Divino THis assertion must neither be so farre inlarged as to comprehend the erroneous reasonings and consequences from Scripture which this or that man or this or that Church apprehend and believe to be strong and necessary consequences I speak of what is not of what is thought to be a necessary consequence neither yet must it be so far câ—…arctat and straitned as the Arminians would have it who admit of no proofes from Scripture but either plaine explicit Texts or such consequences as are nulli non obviae as neither are nor can be contraverted by any man who is rationis compos See there praef ante exam cens and their examen cap 25. pag. 283. By which principle if imbraced we must renounce many necessary truths which the reformed Churches hold against the Arians Antitrinitarians Socinians Papists because the consequences and arguments from Scripture brought to prove them are not admitted as good by the adversaries This also I must in the second place premise that the meaning of the assertion is not that humane reason drawing a consequence from Scripture can be the ground of our belief or conscience For although the consequence or argumentation be drawn foorth by mens reasons yet the consequent it self or conclusion is not believed nor embraced by the strength of reason but because it is the truth and will of God which Camero prael tom 1. p. 364. doth very well clear Ante omnia hoc tenendum est aliud esse consequentiae rationem deprehendere aliud ipsum consequens nam ut monuimus supra saepenumero deprehenditur consequentiae ratio cum nec comprehendatur antecedens nec deprehendatur consequens tantum intelligitur hoc ex illo sequi I am hoc constituto dicimus non esse sidei proprium sed rationis etiam despicere consequentiae rationem dicimus tamen fidei esse proprium consequens credere Nec inde tamen sequitur sidem quia consequens creditur niti ratione quia ratio non hic argumentum sed instrumentum est quemadmodum 〈◊〉 sides dicitur esse ex auditu auditus non est argumentum fidei sed est instrumentum Thirdly let us here observe with Gerhard a distinction be-between corrupt reason and renewed or rectified reason or between naturall reason arguing in divine things from naturall and carnall principalls sense experience and the like and reason captivated and subdued to the obedience of Christ 2 Cor 10. 4 5. judging of divine things not by humane but by divine rules standing to scriptural principals how opposite so ever they may be to the wisedome of the flesh T is the latter not the former reason which will be convinced satisfied with consequences and conclusions drawn from Scripture in things which concerne the glory of God and matters spirituall or divine Fourthly there are two sorts of consequences which Aquìnas prima part quaest 32. art 1. 2um distinguisheth 1. Such as make a sufficient and strong poof or where the consequence is necessary and certaine as for instance sayeth he when reason is brought in naturall science to prove that the motion of the Heaven is ever of uniforme swiftnesse not at one time slower and another time swifter 2. By way of agreablenesse or conveniency as in Astrology saith hee thi reason is brought for the Excentricks or Epicycles because by these being supposed the Phoenomena or appa entia sensibila in the Coelestiall motions may be salved Which he thinks is no necessary proof because their Phoenomena may be salved another way and by making another supposition Now the consequences from Scripture are likewise of two sorts some necessary strong and certain and of these I here speak in this assertion others which are good consequences to prove a sutablenesse or agreablenes of this or that to Scripture though another thing may be also proved to be agreable unto the same Scripture in the same or another place This latter sort are in diverse things of very use But for the present I speak of necessary consequences I have now explained the assertion I will next prove it by these arguments First from the example of Christ and his Apostles Christ proved against the Sadduces the Resurrection of the dead from the Pentateuch which was the only Scripture acknowledged by them as many think though some others hold there is no warrant for thinking so Mat. 22 31 3. Luke 20. 37 38. Now that the dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob for he is not a God of the dead but of the living for all live unto him Again Ioh. 10. 34 35 36. Is it not written in your Law I said ye are Gods If hee called them gods unto whom the word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent unto the world thou plasphemest because I said I am the Sonne of God The Apostle Paul proved by consequence from Scripture Christs Resurrection Act 13. 33 34. He hath raised up Iesus again as it is also written in the second Psalme thou art my Sonne this day have I begotten thee And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise I will give you the sure mercies of David His God head is proved Heb 1. 6. From these words Let all the Angels of God worship him Divine worship cannot be due and may not be given to any that is not God 2. Argum Although Hooker in his Ecclesiasticall policy and other Prelaticall writers did hold this difference between the old and new Testament that Christ and his Apostles hath not descended into all particularities with us as Moses did with the Jews yet upon examination it will be found that all the ordinances and holy things of the Christian Church are no lesse determined and contained in the new Testament then the Ordinances in the Jewish Church were determined in the old and that there were some necessary things left to be collected by necessary consequences from the Law of Moses as well as now from the new Testament If we consult the Talmud we find there that the Law Num 15. 31. concerning the soul to be cut off for despysing the word of the Lord is applied to those who denied necessary consequences from the Law and saith the Talmud if a man would acknowledge the whole Law to be from Heaven praeter istam collectionem amajori aut minori istamve à pari is notatur illâ sententiâ quia verbum Domini aspernatus est Exc.