feminine quod si qua yet our English Translators and many good Interpreters turne it in the masculine And surely it shall have more weight if it agree to men as well as women saith Calvin upon that place Now they who read in the masculine that which the Apostle saith there of widowes will not wee suppose blame us for reading Rom. 12.8 in the masculine also He that sheweth mercie Wee conclude our third Argument thus Whatsoever office-bearer in the Church is different from Pastors and Teachers and yet ruleth the Church he must needs bee a ruling Elder But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Rom. 12.8 is different from Pastors and Teachers and yet ruleth the Church Ergo. CHAP. VI. Argument 4. from 1 Cor. 12.28 OUR fourth Argument is drawn from 1 Cor. 12.28 where we finde againe an enumeration of sundry offices in the Church though not so perfect as that Rom. 12. and amongst others Helps that is Deacons and Governments that is Ruling Elâ—ers Where wee cannot enough admire how the Authors of the new English translation were bold to turne it thus Helps in Governments so to make one of two and to elude our Argument The originall hath them cleerely distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I finde some late editions of the English translation to have it as it is in the Greek Helps Governments How this change hath been made in the English Bibles I know not Chrysostome expounding this place doth not take Helps and Governements to be all one as Bilson hath boldly but falsly averred Nay Chrysostome maketh the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ut pauperes suscipiamus and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expounded to be praeesse ac curam gerere res administrare spirituales The former belongs to Deacons the later to ruling Elders Two answers are made to this place First D. Field answereth that both here and Rom. 12.8 we reason à genere ad speciem affirmativè because the Apostle mentioneth Governours whom he requireth to rule with diligence therefore they were such Elders as we plead for Whitgift saith the word Governours 1. Cor. 12.28 and Rulers Rom. 12.8 is generall and may either signifie Christian Magistrates or Ecclesiasticall as Archbishops Bishops or whatsoever other by lawfull authority are appointed in the Church We reply first if the Apostle had mentioned Rulers or Governours alone then might we have indeed guessed that hee meant a generall kinde onely and no particular Species But since he hath enumerate so many Species as Apostles Prophets Teachers gifts of miracles gifts of tongues c. Surely they did either most ignorantly or most maliciously erre who tell us that the Apostle putteth a Genus in the midst of so many Species Secondly the Apostle speaketh onely of Ecclesiasticall Officers God hath set some in the Church c. What meant Whitgift to extend his words to the civill Magistrate T. C. answered him that hee could not distinguish betwixt the Church and Common-wealh and so betwixt the Church Officers and the Officers of the Common-wealth He replied that he could not put any such difference betwixt them that the one may not be comprehended under the Apostles word as well as the other For I utterly renounce saith he that distinction invented by Papists and maintained by you which is that Christian Magistrates governe not in the respect they be Christians but in the respect they be men and that they governe Christians not in that they bee Christians but in that they bee men which is to give no more authority to the Christian Magistrate in the Church of Christ then to the great Turke Let our opposites here goe by the eares among themselves for M. Io. Wemys holdeth that all Kings have alike jurisdiction in the Church Infidels as wel as Christian Kings We hold that Christian Magistrates governe their subjects neither as Christians nor as men but as Magistrates and they governe Christian subjects as Christian Magistrates In like manner Christians are governed by Magistrates neither as they are Christians nor as they are men but as they are subjects and they are governed by Christian Magistrates as they are Christian subjects And we all maintaine that a Christian Magistrate hath great authority over Christian subjects in things pertaining to the conservation and purgation of religion which the great Turke nor no Infidell Magistrate hath or can have except hee become Christian. But what doe I digressing after the impertinencies of a roving disputer for what of all this Let Christian Magistrates governe as you will will any man say that his office is Ecclesiasticall or to be reckoned among Apostles Prophets Teachers c. Wherefore Let us proceed to the other answer which is made by Saravia Hee saith that though the Apostle 1 Cor. 12.28 reckon out different gifts wee need not for that understand different persons nor make different orders and offices in the Church of the gifts of miracles healing tongues and prophecies which might bee and were in one man Whereupon he resolveth the Text thus that first Paul setteth downe three distinct orders Apostles Prophets and Teachers then he reckoneth forth these common gifts of the holy Ghost and the gift of governing amongst the rest which were common to all the three The Apostle saith not Governours but Governments saith Sutcliffe to shew that he meaneth of faculties not of persons So saith Bilson in like manner For confutation of all this it is to be remembred First that the gifts spoken of by the Apostle are given of God for the common good and edification of the Church And God hath set some in the Church c. Secondly these gifts the Apostle considereth not abstractâ—â—è à subjectis but as they are in men indued with them as is plaine for hee had before reckoned forth the gifts themselves vers 8.9.10 and if here he did no more but reckon them over againe this were actum agere He is now upon the use and exercise of these gifts by the office-bearers of the Church vers 27.29 And though the Apostle vers 28. speaketh concretively only of these three Apostles Prophets and Teachers yet the rest must bee understood in the same manner per metoxymiam adjuncti as when wee speake of Magistracy and Ministery for Magistrates and Ministers yea the Apostle vers 29.30 so expoundeth himself where hee speaketh concretivè of the same things whereof hee seemed before to speake abstractivè Hee speaketh of them as they are in different subjects which is most evident both by his protasis wherein hee did againe presse the same simile of the severall offices not of the same but of severall members of the body and likewise by the words immediately subjoyned Are all Apostles are all Prophets are all Teachers He would have stood here and said no more if he had meant to distinguish these three orders only as Saravia expoundeth him But now to make it plainely
dead in sinnes to be meant but holy men who being indued with faith in God and walking in his obedience God authorising them and the Church his Spouse chusing and calling them undertake the government thereof that they may labour to the conservation and edification of the same in Christ saith Iunius A ruling Elder should pray for the Spirit and gifts of his calling that hee may doe the duties of his calling and not bee like him that played the Souldan but a Souter hee must doe his office neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pro forma hee himselfe being Parcus Deorum caltor infrequens nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing all through contention and strife about particulars Si duo de nostras tollas pro nomina rebus praelia I may say Iurgia cessarent pax sine lite foret Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empiring and Lording among his brethren and fellow Elders Whosoever will bee great among you let him bee your minister and whosoever will bee chiefe among you let him be your servant saith the onely Lord and Head of the Church Nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting himselfe only to do a pleasure or to get preferment to such as he favoureth Nay nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely by establishing good orders and wholesome lawes in the Church but he must carry himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serviceably and ministerially for as his Function is Officium and Iurisdictio so it is Munus a burdensome service and charge laid upon him That a ruling Elder may bee such a one as hee ought to bee two sorts of duties are requisite viz. duties of his Conversation and duties of his Calling The duties of his conversation are the same which the Apostle Paul requireth in the conversation of the Minister of the Word That he bee blamelesse having a good report not accused of riot or unruly vigilant sober of good behaviour given to hospitality a lover of good men just holy temperate not given to wine no striker not greedy of filthy lucre not selfe-willed not soone angry but patient not a brawler not covetous one that ruleth well his owne house having his children in subjection with all gravity one that followeth after righteousnesse godlinesse faith love patience meeknesse c. These and such like parts of a Christian and exemplary conversation being required of Pastors as they are Elders belong unto ruling Elders also This being plaine let us proceed to the duties of their calling For the better understanding whereof we will distinguish with the Schoole-men a two-fold power the power of Order and the power of Jurisdiction which are different in sundry respects 1. The power of Order comprehendeth such things as a Minister by vertue of his ordination may doe without a commission from any Presbyterie or Assembly of the Church as to preach the Word to minister the Sacraments to celebrate marriage to visite the sicke to catechise to admonish c. The power of Jurisdiction comprehendeth such things as a Minister cannot doe by himselfe nor by vertue of his ordination but they are done by a Session Presbytery or Synod and sometimes by a Minister or Ministers having Commission and authority from the same such as ordination and admission suspension deprivation and communication and receiving againe into the Church and making of Lawes and Constitutions Ecclesiasticall and such like whereof we boldly maintaine that there is no part of Ecclesiasticall Jurisdiction in the power of one man but of many met together in the name of Christ. 2. The power of Order is the radicall and fundamentall power and maketh a Minister susceptive and capable of the power of Jurisdiction 3. The power of Order goeth no further then the Court of Conscience the power of Jurisdiction is exercised in Externall and Ecclesiasticall Courts Fourthly the power of Order is sometime unlawfull in the use yet not voide in it selfe The power of Jurisdiction when it is unlawfull in the use it is also voide in it selfe If a Minister doe any act of Jurisdiction as to excommunicate or absolve without his owne parish wanting also the consent of the Ministery and Elders of the bounds where he doth the same such acts are voide in themselves and of no effect But if without his owne charge and without the consent aforesaid hee baptise an infant or doe any such thing belonging to the power of Order though his act be unlawfull yet is the thing it selfe of force and the Sacrament remaineth a true Sacrament Now to our purpose We averre that this twofold power of Order and of Jurisdiction belongeh to ruling Elders as well as to Pastors The power of Jurisdiction is the same in both for the power and authority of all Jurisdiction belongeth to the Assemblies and representative meetings of the Church whereof the ruling Elders are necessary constituent members and have the power of decisive voycing no lesse then Pastors Howbeit the execution of some decrees enacted by the power of Jurisdiction belongeth to Ministers alone for Pastors alone exercise some acts of Jurisdiction as imposition of hands the pronouncing of the sentence of excommunication the receiving of a penitent c. Are not these things done in the name and authority of some Assembly of the Church higher or lower Or are they any other then the executions of the decrees and sentences of such an Assembly wherein ruling Elders voyced The power of Order alone shall make the difference betwixt the Pastor and the ruling Elder for by the power of Order the Pastor doth preach the Word minister the Sacraments pray in publike blesse the Congregation celebrate marriage which the ruling Elder cannot Therefore it is falsly said by that railing Rabshakeh whom before I spoke of Ep. pag. 7. That the ruling Elders want nothing of the power of the Minister but that they preach not nor baptise in publike congregations yet other things which the Pastor doth by his power of Order the ruling Elder ought also to doe by his owne power of Order And if we would know how much of this power of Order is common to both let us note that Pastors doe some things by their power of Order which all Christians ought to doe by the law of Charity Things of this sort a ruling Elder may and ought to doe by his power of Order and by vertue of his election and ordination to such an office For example every Christian is bound in Charity to admonish and reprove his brother that offendeth first privately then before witnesses and if he heare not to tell it to the Church Levit. 19.17 Matth. 18.15.16.17 This a ruling Elder ought to doe by vertue of his calling and with authority 1 Thess. 5.12 Private Christians ought in Charity to instruct the ignorant Joh. 4.29 Act. 18.26 to exhort the negligent Heb. 3.15 10.24 25. to comfort the afflicted 1 Thess. 5.11 to support the weake 1 Thess. 5.14 To restore him that falleth
Galat. 6.1 to visite the sicke Matth. 25.36.40 to reconcile those who are at variance Matth. 5.9 to contend for the truth and to answer for it Iude v. 3. 1 Pet. 3.15 All which are incumbent to the ruling Elder by the authority of his calling To conclude then the calling of ruling Elders consisteth in these two things 1. To assist and voyce in all Assemblies of the Church which is their power of jurisdiction 2. To watch diligently over the whole flock all these wayes which have been mentioned and to doe by authority that which other Christians ought to doe in charity which is their power of order And the Elder which neglecteth any one of these two whereunto his calling leadeth him shall make answer to God for it For the Word of God the Discipline of this Kirke the bonds of his owne calling and covenant doe all binde sinne upon his soule if either hee give not diligence in private by admonishing all men of their duty as the case requireth or if he neglect to keepe either the Ecclesiasticall Court and Consistory within the Congregation where his charge is or the Classicall Presbyterie and other Assemblies of the Church which he is no lesse bound to keepe then his Pastor when he is called and dessigned thereunto CHAP. III. The first Argument for ruling Elders taken from the Iewish Church HAving shewed what ruling Elders are it followeth to shew Scripture and Divine right for them Our first Argument is taken from the governement and pollicy of the Jewish Church thus Whatsoever kinde of office-bearers the Jewish Church had not as it was Jewish but as it was a Church such ought the Christian Church to have also But the Jewish Church not as it was Jewish but as it was a Church had Elders of the people who assisted in their Ecclesiasticall government and were members of their Ecclesiasticall Consistories Therefore such ought the Christian Church to have also The Proposition will no man call in question for quod competit alicui qua tali competit omni tali That which agreeth to any Church as it is a Church agreeth to every Church I speake of the Church as it is a politicall body and setled Ecclesiasticall Republike Let us see then to the Assumption The Jewish Church not as it was a Church but as it was Jewish had an high Priest typisying our great high Priest Jesus Christ. As it was Jewish it had Musitians to play upon Harpes Psalteries Cymbals and other Musicall Instruments in the Temple 1 Chron. 25.1 concerning which hear Bellarmines confession de bon oper lib. 1. cap. 17. Iustinus saith that the use of instruments was granted to the Iewes for their imperfection and that therefore such instruments have no place in the Church Wee confesse indeed that the use of musicall instruments agreeth not alike with the perfect and with the imperfect and that therefore they beganne but of late to be admitted in the Church But as it was a Church and not as Jewish it had foure sorts of ordinary office-bearers Priests Levites Doctors and Elders and we conformablie have Pastors Deacons Doctors and Elders To their Priests and Levits Cyprian doth rightly liken our Pastors and Deacons for howsoever sundry things were done by the Priests and Levites which were typicall and Jewish onely yet may we well parallell our Pastors with their Priests in respect of a perpetuall Ecclesiasticall office common to both viz. the Teaching and governing of the people of God Mal. 2.7 2 Chron. 19.8 and our Deacons with their Levits in respect of the cure of Ecclesiasticall goods and of the work of the service of the house of God in the materialls and appurtenances thereof a function likewise common to both 1 Chro. 26.20 23.24.28 The Jewish Church had also Doctors and Schooles or Colledges for the preservation of true Divinity among them and of tongues arts and sciences necessary thereto 1 Chron. 15.22.27 2 King 22.14 1 Sam. 19.20 2 Kings 2.3.5 Act. 19.9 These office-bearers they had for no typicall use but wee have them for the same use and end for which they had them And all these sorts of office-bearers among us wee doe as rightly warrant from the like sorts among them as other whiles wee warrant our baptizing of Infants from their circumcising of them our Churches by their Synagogues c. Now that the Jewish Church had also such Elders as wee plead for it is manifest for besides the Elders of the Priests there were also Elders of the people joyned with them in the hearing and handling of Ecclesiasticall matters Jer. 19.1 Take of the ancients of the people and of the ancients of the Priests The Lord sending a message by the Prophet would have a representative body of all Judah to be gathered together for receiving it as Tremellius noteth So 2 Kings 6.32 Elisha sate in his house and the Elders sate with him We read 2 Chron. 19.8 That with the Priests were joyned some of the chiefe of the Fathers of Israel to judge Ecclesiasticall causes and controversies And howsoever many things among the Jewes in the latter times after the captivity did weare to confusion and misorder yet we finde even in the dayes of Christ and the Apostles that the Elders of the people still sate and voyced in Councell with the Priests according to the ancient forme as is cleare from sundry places of the new Testament Matth. 16.21 and 21.23 and 26.57.59 and 27.1.12 Mark 14 43. Luke 22.66 Acts 4.5 This is also acknowledged by the Roman Annalist Baronius who confesseth further That as this was the forme among the Jewes so by the Apostles was the same forme observed in their times and Seniors then admitted into Councels Saravia himselfe who disputeth so much against ruling Elders acknowledgeth what hath been said of the Elders of the Jewes Seniores quidem invenio in Consessu Sacerdotum veteris Synagoga qui Sacerdotes non erant I finde indeed saith hee Elders in the Assembly of the Priests of the old Synagogue which were not Priests Et quamvis paria corum essent suffragia authoritas in omnibus sufragiis sacerdotum cum suffragiis Sacerdotum c. And although saith hee their suffrages and authority in all judgements were equall with the suffrages of the Priests c. But what then thinke yee hee hath to say against us Hee saith that the Elders of the Jewes were their Magistrates which in things pertaining to the externall government of the Church ought not to have been debarred from the Councell of the Priests more then the Christian Magistrate ought now to bee debarred from the Synods of the Church Now to prove that their Elders were their civill Magistrates hee hath no better argument then this That the Hebrew word Zaken which is turned Elder importeth a chiefe man or a Ruler We answer First this is a bold conjecture which hee hath neither warranted by divine nor by humane testimonies
about the controversie betwixt Boaz and the other Kinsman not as Judges but as witnesses and beholders that the matter might bee done with the more gravity and respect Which doth further appeare from vers 9.11 In like manner wee answer to Deut. 21.19 the Judges decided that cause with advice and counsell of the Elders and so the name of Elders in those places may bee a name not of office but of dignity signifying men of chiefe note for wisedome gravity and experience In which sense the word Elders is taken Gen. 50.7 as Tostatus and Rivetus expound that place In the same manner we say of Deuter. 19.12 and in that case it is further to bee remembred that the Cities of refuge had a kinde of a sacred designation and use for the Altar it selfe was sometimes a place of refuge Exod. 21.14 and when the sixe Cities of refuge were appointed they were of the Cities of the Levits Numb 35.6 that by the judgement and counsell of the Levits who should best understand the Law of God such controversies might be determined as Pellicanus on that place saith well for this cause some read Josh. 20.7 They sanctified Kedesh c. Besides if it bee true that these causes were judged not in the City where the murder was committed but in the City of refuge as Serrarius holdeth with Masius and Montanus and alledgeth for it some very considerable reasons then doth Bilsons Argument from Deut. 19.12 faile also in this respect for the Elders there mentioned are the Elders of the City where the murder was committed CHAP. IV. The second Argument taken from Matth. 18.17 OUR second argument we take from Matth. 18.17 Tell the Church Let an obstinate offender whom no admonition doth amend bee brought and judged by the Church Where first of all it is to bee condescended upon That though hee speaketh by allusion to the Jewish Church as is evident by these words Let him be unto thee as an heathen man and a Publican Yet hee meaneth of the Christian Church when he saith Tell the Church as may appeare by the words following Whatsoever ye bind on earth c. which is meant of the Apostles and Ministers of â—he Gospell Joh. 20.23 so that hee did not send them to the Synedrium of the Jewes when hee bade them tell the Church nor 2. doth hee meane of the Church universall for then we should have none of our wrongs redressed because wee cannot assemble the Church universall nay nor the representative of it which is an Oecumenicke Councell Nor 3. can wee underderstand it of the collective body of a particular Church or Congregation for hee who is the God of order not of confusion hath committed the exercise of no Ecclesiasticall jurisdiction to a promiscuous multitude Nor 4. can it be taken of a Prelate who being but one can no more be called the Church nor one can be called many or a member be called a body Non enim una persona potest dici Ecclesia saith Bell. de Eccles. l. 3. c. 17. Cum Ecclesia sit populus regnum Dei. It is plaine that the Church there spoken of is a certaine number met together Where two or three are gathered together c. Nor 5. can wee with Erastus and Bilson expound it of the Christian Magistrate which exposition beside that in a new-fangled language it calleth the Magistrate the Church and goeth about to overthrow all Ecclesiasticall jurisdiction It is also utterly contrary to the purpose of Christ and to the aime of that discipline which he recommendeth to bee used which is the good of our brother and the gaining of him from his offence whereas the exercise of civill jurisdiction of the Magistrate is not intended for teâ— good of the offender and for the winning of him to repentance but for the publike good of the Common-wealth and for the preservation of peace order and justice therein according to the lawes Wherefore by the Church whereof our master speaketh we must needs understand such a representative meeting of the Church wherein a scandalous and obstinate person may and ought to be judged And what is that Collegium Presbyterorum saith Camero The Presbytery whereof mention is made 1 Tim. 4.14 Tell the Church that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome expounding the place he meaneth the Presbyterie made up of Pastors and ruling Elders And so Zanchius and Iunius expound him The Pastors were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their presiding in the Consistories of the Church The ruling Elders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their ruling the flocke Whitgift saith Truth it is that the place of Matthew may be understood of Seniors but it may bee aswell understood of any other that by the order of the Church have authority in the Church His confession in behalfe of Seniors we accept but that he maketh this Scripture like a nose of waxe and the government of the Church like the French fashion that we utterly abhorre But how is the Presbytery called the Church and why First even as the body is said to see when as the eyes alone doe see so saith Camero The Church is said to heare that which they alone doe heare who are as the eies of the Church Secondly it is a common forme of speech to give the name of that which is represented to that which representeth it So wee commonly say that this or that is done by the States of Holland which is done by the Senate at Hague Now though Bishops or Pastors alone cannot represent the Church because hearers also belong to the definition of the Church yet the Presbytery can well represent the Church because it containeth beside those who labour in the word ruling Elders put in authority by the Church for the government thereof as Gerard rightly resolveth Our Divines prove against Papists that some of these whom they call Laickes ought to have place in the Assemblies of the Church by this Argument among the rest because otherwise the whole Church could not be thereby represented Thirdly the Lord commanded that the children of Israel should lay their hands upon the Levits at their consecration and that the whole congregation should bee brought together for that effect This as some have observed out of Aben-Ezra cannot bee so understood as if the many thousands which were then in the Hoste of Israel had all laid their hands upon them but the Elders of Israel onely representing them So the Lord saith speake to all the Congregattion of Israel c. But the execution of this command is expressed thus Then Moses called for all the Elders of Israel and said unto them c. So Josh. 20.6 Fourthly Pastors and Elders as they are the Ministers of Jesus Christ so are they the Ministers and servants of his Spouse the Church From that which hath beene said we may draw our Argument in this forme Whatsoever Courts doe
in a Congregation exercising Iurisdiction as well as in a Nationall at least in a Oecumenicall Synod where there will be as great a multitude and peradventure greater then there is in a well-bounded Congregation Wee reply it is not so much the multitude which should make disorder in the exercise of Jurisdiction by a whole Congregation though indeed in many Congregations the multitude alone would hinder order as the rudenesse of the vulgar sort who if they should all speake their judgement what a monstrous and unavoidable confusion should there be The members of Nationall and Oecumenicall Councils are supposed to be men of knowledge and discretion and so may be kept in good order much more easily then a rude multitude in the Congregation They who are of another judgement object to us First our Saviours precept Matth. 18.17 Where hee biddeth us not â—ell the Eldershish but tell the Church Ans. By the Church he meaneth the representative body of the Church even as that which was spoken to the Elders of Israel Exod. 12.21 was said to be spoken by all the Congregation of Israel Ib. verse 3. and he who was judged by the Elders was said to bee judged by the Congregation Ios. 20.6 More of this place we say elsewhere Next they object the example of excommunication by the whole Congregation of Corinth for the Apostle sheweth that it was the duty of the whole Congregation to cast out that incestuous man 1 Cor. 5.13.4.9.13 In like manner hee writeth to them all to receive him againe when he had repented 2 Cor. 2.6.8 9. Answer Whether the power of excommunication in actu primo seu quo ad esse did belong to the collective body of the Church of Corinth or not is a question controverted and to this day sub judice lis est yet even those who hold the affirmative part of the question doe notwithstanding say that i◠〈◊〉 secundo seu quo ad operari the power pertained onely to the 〈◊〉 body of that Church which 〈…〉 Pâ—esbytery which is also confirmed by 2. Cor. 2.6 where the Apostle speaking of the censure of that incestuous man saith not that it was inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by all but by many Hee was judged and sentenced by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the Pastors and Elders of Corinth howbeit the execution finall act of that high censure was to be with the consent and in the presence of the Congregation Thirdly it is objected that Matthias was chosen by the whole number of the Disciples Act. 1. and so were the Deacons chosen Act. 6. and Elders in every City were made per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation signifying their suffrages by the lifting up or stretching forth of their hands Act. 14.23 Therefore Jurisdiction ought to be exercised by whole Congregations Answ. This Argument faileth two waies 1. Though ordination of Office-bearers in the Church be an act of Jurisdiction it doth not appeare that the election of them is an act of jurisdiction likewise Though the solemnizing of marriage be an act of authority yet the choice and desire of the parties is not an act of authority 2. Or if you will election of Ministers is one of the Rights and Priviledges of the Church yet no act of jurisdiction 3. And if election were an act of authority and jurisdiction yet the alleadged examples prove no more but that this act of jurisdiction is to be exercised by the whole body in Ecclesia constituenda non constituta It may bee so indeed in Churches at their first erection but being once erected and all necessary Office-bearers therein planted from thenceforth the election of Elders pertaineth to the Presbytery to the Pastor and Elders as Zepperus writeth though still with the consent of the Church Fourthly it is objected that what concerneth all ought to be done with the consent of all Answ. Wee hold the same but the consent of all is one thing the exercise of jurisdiction by all another thing Ainsworth in one of his Epistles to Paget condemneth the Elderships sitting and judging matters apart from the Congregation Paget answereth that though the Eldership sit apart to judge yet before any sentence be given for the cutting off of any offender or for any other thing which concerneth all matters are first propounded to the whole Church and their prayers and consent required And surely this forme of proceeding shineth forth to us in that Apostolicall Synod at Ierusalem for the Apostles and Elders met sate and voiced apart from the whole Church as Calvin noteth from Act. 15 6. and they alone judged and decreed Act. 16.4 In the meane while were matters made knowne to the whole Church and done with the consent of all Act. 15.22 If it be objected from verse 12 that the whole multituâ—e was present in the Synod I answer we may understand with Piscator the multitude there spokeÌ„ of to be the multitude of the Apostles Elders V. 6. or if we should understand by the multitude the whole Church this proveth onely that the whole Church heard the question disputed not that they were all present at the judging and determining of it If it be further objected that the Synodall Epistle came not onely from the Apostles and Elders but from the brethren that is the whole Church The answer is easie The Brethren are mentioned because it was done with their knowledge consent and applause To say no more wee would gladly bury this controversie about popular government in eternall silence and oblivion and to this end we are content it be packt up in the words which the Separatists themselves doubtlesse perpending the Reasons above-mentioned have set downe in the 14. Article of the Confession of their Faith published Anno 1616 for this they say Wee judge each proper Pastor may and ought to bee trusted by the Congregation with the managing of all points of their Ecclesiasticall affaires and Government so farre that he with his assistants doe execute and administer the same yet so that in matters of waight the whole Congregation doe first understand thereof before any thing be finished and the finall act bee done in the presence of the whole Congregation and also that they the said Congregation doe â—ot manifestly dissent therefrom We are heartily content that Congregations doe fully enjoy all the Christian liberty which here is pleaded for in their behalfe yea and much more also for the assistants spoken of in these words of the Confession are other Pastors and Colleagues if any there be in the same Congregation as will bee evident to any that readeth that Article But wee are content that the Assistants spoken of be understood to bee Ruling Elders Now if the Authors of that Confession thought the Christian liberty of a Congregation sufficiently preserved when the Pastor or Pastors thereof doe manage the weighty Ecclesiasticall affaires and government with the
assertion I intend to satisfie the scrupulous and to put to silence the malicious so also to confirm the consciences of such as are friends and savourers to the right way of Church government Whatsoever is not of faith iâ— sin saith the Apostle yea though it be in a matter otherwise indifferent how much more is it necessary that we halt not in our judgement concerning the government of the Church but walk straight in the plerophory and full assurance of the same from the warrants of the word of God I say againe from the warrants of the word of God for as it is not my meaning to commend this forme because it is Scotlands so I hope assuredly that my Country-men will not dispise Gods Ordinance because it is Scotlands practice but rather follow them in so far as they follow Christ and the Scripture This therefore I pray that thy love may abound yet more and more in knowledge and in all judgement that thou maiest approve the things that are excellent Consider what I say and the Lord give thee understanding in all things Amen THE CONTENTS OF the first part of this Treatise CHAP. I. Of the words Elder Lay-Elder Ruling-Elder FOure significations of the word Elder in Scripture Of the nickname of Lay-Elders That the Popish distinction of the Clergie and the Laity ought to be banished Of the name of Ruling-Elders and the reason thereof CHAP. II. Of the function of Ruling-Elders and what sâ—re of officers they be OF the distinction of Pastors Doctors Elders and Deacons Of the behaviour and conuersation of Ruling-Elders Of the distinction of the power of Order and of jurisdiction That the Ruling-Elder his power of jurisdiction is to sit and voice in all the Consistories and Assemblies of the Church That his power of order is to do by way of authority those duties of edification which every Christian is bound to do by way of charity CHAP. III. The first argument for Ruling-Elders taken from the Iewish-Church THat we ought to follow the Jewish Church in such things as they had not for any speciall reason proper to them but as they were an Ecclesiasticall Republike That the Elders among the Jews did sit among the Priests and voice in their Ecclesiasticall Courts according to Baravias own confession but were not theirâ— will Magistrates as he alleadgeth Bilsons objections answered CHAP. IV. The second Argument taken from Math. 18.17 WHat is the meaning of these words Tell the Church Why the Presbytery may be called the Church Our argument from this place for Ruling-Elders CHAP. V. The third Argument taken from Rom. 12.8 THe words Rom. 12.8 expounded That by him that ruâ—eth is meant the Ruling-Elder The objections to the contrary answered CHAP. VI. The fourth Argument taken from 1 Cor. 12.28 THâ—t by governments the Apostle meaneth ruling-Elders Two glosses given by our opposites confuted CHAP. VII The fiâ—st Argument taken from 1 Tim. 5.17 OUr Argument from this place vindicated against â—en false glosses devised by our opposites CHAP. VIII The testimony of Ambrose for Ruling-Elders vindicated NO certain ground alledged against the authority of those Commentaries upon the Epistles ascribed to Ambrose Other answers made by our opposites to the place upon 1 Tim. 5. confuted CHAP. IX Other Testimonies of Antiquitie TEstimonies for Ruling-Elders out of Tertullion Cyprian Epiphanius Bâ—sil Chrysostome Hierome Eusâ—bius Augustine Origen Isidore the first counsell of Tâ—lido Other testimoâ—ies observed by Iustellus and Voetius Bilsons answer confuted CHAP. X. The consent of Protestant Writers and the confession of our opposites for Ruling-Elders CItatâ—ons of sundry Protestant writers to this purpose This truth hath extorted a confession from Wâ—itgist Saravia Sultiffe Camero and M. Io. Wemys of Craigtown CHAP. XI Dr. Fields five arguments against ruling-Elders answered HIs first reason that no foot-step of Ruling-Elders for many hundreth years could be found in any Christian Church answered five waies Footsteps of Ruling-Elders in the Church of England His second reason answered That we ought to judge of the Officers of the Church not from 1 Tim. 3. only but from that and other places compared together His third reason answered by the câ—rtain bounds of the power of Ruling-Elders His fourth reason answered by the distinction of the Ecclesiasticaâ—l Sanedrim of the Iewes from their civill Sanedrim His last reason concerning the names holdeth not CHAP. XII The extravagancies of Whitegift and Saravia in the matter of ruling-Elders THe one alloweth of Ruling-Elders under an Infidell Magistrate but not under a Christian Magistrate The other alloweth of them under a Christian Magistrate but not under an Infidell That Ruling-Elders do not prejudge the power of the civill Magistrate but the Prelacie doth which confuteth Whitegift That Christian Magistrates are not come in place of the Jewish Seniors which confuteth Saravia CHAP. XIII Whether ruling-Elders have the power of decisive voices when they they sit in Presbyteries and Synods THe affirmative proved by nine reasons Two objections to the contrary answered The place 1 Cor. 14.32 explained CHAP. XIIII Of the Ordination of ruling-Elders Of the continuance of their Office and of their maintenance THat the want of the Imposition of hands in Ordination the want of maintainance and the not continuing alwaies in the â—xercise of the Office cannot be prejudiciall to the Office it selfe of Ruling-Elders The Contents of the second Part. CHAP. I. Of Popular government in the Church THat this question is necessary to be clâ—â—red before the question of the authority of Assemblies That Jurisdiction ought not to be 〈◊〉 by all the Members of a Congregaâ—ion proved by 〈◊〉 reasons Objections answered The controversie 〈◊〉 CHAP. II. Of the independencie of the Elderships of particular Congregations Dr. Fields question whâ—ther the power of Jurisdiction belongeth to the Eldership of every Congregation or to a common Presbytery made up out of many Congregations answered by an eigâ—â—fold distinction A thrâ—â—fold conformity of those Parishionall Elderships to the primitive pattern CHAP. III. Of great Presbyteries which some call Classes THree false glossâ—s on 1 Tim. 4.14 confuted That the Apostle 〈◊〉 by the Presbytery aâ— Assembly of Presbyters whereof also Fathers and Councels do speak The warrant and authority of our Classicall Presbyteries declared both by good reasons and by the Apostolicall patern for assertion of the latter it is proved 1. That in many of those Cities wherein the Apostles planted Christian religion there was a greater number of christians then did or could ordinarily assemble into one place 2. That in these Cities there was a plurality of Pastors 3. That yet the whole within the City was one Church 4. That the whole was governed by one common Presbytery From all which a Corollary is drawne for these our Classicall Presbyteries CHAP. IV. Of the authority of Syâ—â—ds provinciall and Nationall THat the power of Jurisdiction in the Synod differeth from the power of jurisdiction in the Presbyterie The power of Jurisdiction
and infirme Bishops who cannot labour in the word and doctrine Answ. 1. The Apostle speaketh of Presbyters not of Prelates 2. To rule well importeth as great labour as preaching and somewhat more as I shewed before so that they who cannot labour in preaching cannot labour in ruling neither 3. They who have eviscerate and spent themselves in the work of the Ministry who have been as long as they could stand upon their feet valiant Champions for the truth against the enemies thereof who have served their time according to the will of God without the staine of Heresie Schisme Apostasie or unfaithfulnesse when they become old and infirme they ought not to be the lesse honoured as the impious verdict of this Prelate would have it but so much the more honour ought to be given to their hoare head found in the way of righteousnesse Another Glosse is given by the same King namely that the Apostle would have Ministers not onely to live well but to feed also by the word and doctrine Answ. 1. The rising of the Apostles words doth not concern duties but persons as wee have said before 2. To live well is not to rule well unlesse wee will make all who live godly to rule well 3. Thirdly this glosse doth stil leave a double honor to Ministers that live well though they do not preach We see now our opposites have been trying all windes to fetch upon us but here we leave them betwixt winde and wave â—or this our last argument carrieth us away with full saile CHAP. VIII The testimony of Ambrose for ruling Elders vindicated IF wee looke backe beyond the times of declining unto the first and purest times of the Church wee shall finde ruling Elders to be no new fangled device at Geneva but that the primitive government and policy of the Church hath beene in them restored There is one place of Ambrose which cleereth it sufficiently He writing on 1 Tim. 5.1 Rebuke not an Elder saith Vnde Synagoga c. Wherefore both the Iewish Synagogue and after the Church had Senior or Elders without whose counsell nothing was done in the Church which by what negligence it grew out of use I know not except perhaps by the sloth or rather by the pride of the teachers whiâ—es they alone will seeme to be something This sentence is also cited in Glossa ordinar And it sheweth plainely that as the Jewish so the Christian Church had some Elders who though they were not Teachers of the Word yet had a part of the government of the Church upon their shoulders But that this came into desuetude partly through the sloth of the teachers and Ministers of the Word whiles they were not carefull to preserve the ordinances of God and the right way of governing the Church and partly through their pride whilst they would doe all by themselves and have no consorts Vtinam modo nostra redirent In mores tempora priscos But let us heare a triple divination which the non-friends of ruling Elders give forth upon this testimony First Bishop Hall telleth us that it is not Ambrose but a counterfeit who wrote that Commentary upon the Epistles and for this he alledgeth our owne Parker against us The truth is Bellaâ—mine and Scultingius taught him this answer The place of Parker he citeth noâ— in the Margine but I believe the place he meaneth of is de polit Eccles. lib. 2. cap. 13. where he holdeth indeed that the author of these Commentaries was not Ambrose Bishop of Millaine but sheweth withall that he nothing doubteth of the Catholike authority of the Commentaries themselves Hoc vero c. This saith he may befall the best Author whosoever he be that some may ascribe his workes to another But that hee lived before the Councell of Nice this addeth weight to his testimony of the Seniors These Commentaries are commonly cited by our Divines as Ambrose's I finde them in Erasmus his edition both at Collen 1532. and at Paris 1551. acknowledged to bee the genuine workes of Ambrose only the Prefaces before the Epistles are called in question They are also acknowledged in the edition of Costerius at Basile 1555. Sixtuâ— Senensis ascribeth them to Ambrose in like manner The edition of Collen 1616. hath an observation prefixed which repudiateth many of his workes and these Commentaries among the rest Yet the last edition at Paris 1632. hath expunged that observation which they had not done if they had approved the same Howsoever that same observation maketh those Commentaries to bee as old as 372. or 373. Perkins in his preparative before his demonstration of the probleme calleth in question the Commentary upon the Hebrewes but no more Rivet sheweth that these who reject them doe neither give good reasons for their opinion neither yet doe agree among themselves Bellarmine ascribing them to Hilarius Diaconus Maldonat to Remigius Lugdunensis the Censors of Lovaine to the Author of the questions of the old and new Testament I beleeve that Cooke in his Censura Scriptorum veterum hath touched the true cause why these Commentaries are so much called in question which is the perfidiousnesse of Papists who when they finde any thing therein which they imagine to bee for their advantage then they cry Saint Ambrose saith thus but when they finde any thing therein which maketh against them then they say as Hall doth It is not Ambrose but a counterseit I must confesse that Hall is wiser in disclaiming the same then his fellowes in acknowledging them yet because he found that the Testimony may bee of force though not Ambrose's and beside had no proofe for this alledgeance he durst not trust to it but thought upon another answer To proceed then to their next conjecture Bilson Sutcliffe and Doctor Field tell us that Ambrose meant of Bishops who excluded other Clergy men from their consultations and that by the name of Teachers hee might fitly understand the Bishops seeing none but they have power to preach in their owne right others but onely by permission from them This is a most desperate shift for a bad cause For first there is no warrant neither from Scripture nor Antiquity to distinguish Bishops from other Ministers of the Word by the name of Teachers Secondly as for that reason alledged that none but Bishops have power to preach in their owne right it is contrary to that which Field himselfe saith in the very next Chapter where he holdeth that Presbyters are equall with Bishops in the power of order and that they may preach and minister the Sacraments by vertue of their order as well as Bishops Thirdly neither did the advising of Bishops with Presbyters cease in Ambrose his time For as Field himself noteth out of the fourth Councell of Carthage which was holden shortly after Ambrose his writing hereof all sentences of Bishops were declared to bee void which were not confirmed by the presence of their Clergy Let us also
of the Church of Ephesus it iâ— said that Paul kneeled down and praied with them all and they all wept sore Acts 20.36.37 compared with verse 28. Here is some good number imported To the Angell of the Church of Smyrna that is to the Pastors thereof collectively taken Christ saith The Divell shall cast some of you into prison Revel 2.10 which if not only yet principally is spoken to the Pastors though for the benefit of that whole Church This is more plaine of the Church of Thyatira verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you I say to the rest in Thyatira as if he would say saith Pareus Tibi â—spicopo cum collegis reliquo coetui dico Paul writeth to the Bishop at Philippi Phil. 1.1 and notwithstanding that there was already a certaine number of Bishops or Pastors in that City yet the Apostle thought it necessary to send unto them Epaphroditus also Phil. 2.25 being shortly thereafter to send unto them Timotheus verse 19. yea to come himselfe verse 24. so that there was no scarcity of labourers in that harvest Epaphras and Archippus were Pastors to the Church at Colosse and who besides we cannot tell but Paul sent unto them also Tychicus and Onesimuâ— Col. 4.7.9 Now touching the third proposition no man who understandeth will imagine that the multitude of Christians within one of those great Cities was divided into as many parishes as there were meeting places for worship It is a point of controversie who did beginne the division of parishes but whosoever it was whether Evaristus or Higinus or Dionysius certaine it is that it was not so from the beginning I meane in the daies of the Apostles for then it was all one to say in every City or to say in every Church That which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.5 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.22 This is acknowledged by all Anti-prelaticall writers so farre as I know and by the Prelaticall writers also The last proposition as it hath not beene denyed by any so it is sufficiently proved by the former for that which made the multitude of Christians within one City to be one Church was their union under and their subjection unto the same Church governement and governours A multitude may bee one Church though they doe not meete together into one place for the worship of God for example it may fall forth that a congregation cannot meet together into one but into divers places and this may continue so for some yeares together either by reason of persecution or by meanes of the plague or because they have not such a large parish-Church as may containe them all so that a part of them must meete in some other place but a multitude cannot be one Church unlesse they communicate in the same Church government and under the same Governours by one Church I meane one Ecclesiasticall Republike even as the like union under civill government and governours maketh one corporation when the Apostle speaketh to all the Bishops of the Church of Ephesus hee exhorteth them all to take heed to all the flocke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over which the holy Ghost had made them overseers so that the whole was governed by the common counsell and advice of the Elders as Hierome speaketh for the same reason we say not the Churches but the Church of Amsterdam because all the Pastors and Elders have the charge and governement of the whole From all which hath beene said I inferre this Corollary That in the times of the Apostles the Presbytery which was the ordinary Court of Iurisdiction which did ordaine depose excommunicate c. did consist of so many Pastors and Elders as could with conveniency meete ordinarily together which is a paterne and warrant for our Classicall Presbyteries I confesse there might be in some townes no greater number of Christians then did meet together in one place notwithstanding whereof the Pastor or Pastors and Elders of that congregation might and did manage the government of the same and exercise jurisdiction therein I confesse also that in those Cities wherein there was a greater number of Christians then could meet together into one place for the worship of God the Presbytery did consist of the Pastors and Elders within such a City for it cannot be proved that there were at that time any Christian congregations in Landward Villages the persecution forcing Christians to choose the shelter of Cities for which reason many are of opinion that the Infidells in those daies were called Pagani because they alone dwelt in Pagis and if there had beene any such adjacent to Cities we must thinke the same should have beene subject to the common Presbytery their owne Pastors and Elders being a part thereof Howsoever it cannot be called in question that the Presbytery in the Apostolicall Churches was made up of as many as could conveniently meete together for managing the ordinary matters of Jurisdiction and Church-government The Pastors and Elders of divers Cities could not conveniently have such ordinary meetings especially in the time of persecution only the Pastors and Elders within one City had such conveniency And so to conclude we doe not forsake but follow the paterne when we joyne together a number of Pastors and Elders out of the congregations in a convenient circuit to make up a common Presbytery which hath power and authority to governe those congregations for if the Presbytery which we find in those Cities wherein the Apostles planted Churches bee a sure paterne for our Classicall Presbyteries as wee have proved it to bee then it followeth undeniably that the authority of Church-government of excommunication ordination c. which did belong to that Primitive Presbytery doth also belong to those our Classicall or greater Presbyteries CHAP. IV. Of the authority of Synods Provinciall and Nationall TOuching Synods I shall first shew what their power is and thereafter give arguments for the same The power of Jurisdiction which wee ascribe unto Synods is the same in nature and kinde with that which belongeth to Presbyteries but with this difference that Presbyteries doe exercise it in an ordinary way and in matters proper to the congregations within their circuit Synods doe exercise this power in matters which are common to a whole province or nation or if in matters proper to the bounds of one Presbytery it is in an extraordinary way that is to say when either Presbytery hath erred in the managing of their owne matters or when such things are transferred to the Synod from the Presbytery whether it be by appellation or by reference The power of Jurisdiction whereof I speake is threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is distinguished by our writers and all these three doe in manner foresaid belong unto Synods In respect of Articles of faith or worship a Synod is Iudex or Testis In respect of externall order and policie in circumstances a contriver of a