heare Hierome and Chrysostome who lived both in the same age with Ambrose what doth a Bishop saith Hierome ordination excepted which a Presbyter may not doe By ordination alone saith Chrysostome are the Bishops higher and this onely they seem to have more then Prebyters Which were not true if Bishops had then governed the Churches by themselves excluding the counsell and advice of Presbyters Yea though ordination was the only one thing which made the difference Ambrose himself sheweth that Presbyters in Egypt did also ordain when the Bishop was not present We have heard Sutcliffe and Doctor Field but Saravia and after him Tilen and after them both Hall hath forged another glosse upon the place of Ambrose They boldly averre that the Elders without whose counsell Ambrose saith nothing was done in the Church were Elders by age and not by office We reply First falshood cannot keepe its feet Before we heard Saravia maintaine that the Seniors among the Jewes who sate in Ecclesiasticall Assemblies with the Priests and had equall suffrages therein with the Priests were their Rulers and their Magistrates now he telleth us they were old men Elders by age only not by office Secondly in his defence of that same twelveth Chapter against Beza hee acknowledgeth that the Christian Church had other Elders by office besides the Ministers of the Word The Church saith hee hath had Elders some by divine institution as the Pastors of Churches and Ministers of the Word of God Others by condition of age or office or estimation or learning and experience How could hee then astrict the words of Ambrose to Elders by age onely 3. Where was it ever read or heard that old men who had no Ecclesiasticall office were taken into the assemblies of the Church so that nothing was done without their counsell 4. The Elders of whom Ambrose speaketh are opposed to the Teachers therefore they are not Elders by age for such are some of the Teachers themselves 5. Ambrose indeed in his preceding words had expounded the place of the Apostle 1 Tim. 5.1 of Elders by age but thereupon he tooke occasion to speake of Elders by office also 6. That the Elders which wee read to have been in the Jewish Church were not Elders by age Basil sheweth plainly whose testimony we shall heare by and by CHAP. IX Other Testimonies of Antiquity THus having cleared the place of Ambrose come we now to other testimonies of the Ancients Tertullian in his Apologeticke against the nations speaking of the Meetings and Assemblies of Christians sheweth that besides other things done therein they had also corrections censures and excommunication and that in the exercise of this discipline Praesident probati quique Seniores honorem â—stum non pretio sed testimonio adepti with us doe sit all the approved Seniors as presidents or rulers having obtained this honour not by price but by a good testimony Cyprian in his Epistles doth often protest that from the beginning of his Bishopricke he did all things by common consent and advice both of his Clergie people Will any man thinke that in ordination excommunication reconciliation of penitents and such like things whereof Cyprian speaketh in these places he sought the counsell and advice of the whole Congregation and of all and every one therein or rather that the people gave their counsell and consent by the Eldership representing them Surely this doing of all things with the advice and counsell of the whole both Clergy and People he otherwhere sheweth to have beene nothing else but the doing of all things by the advice counsell of the Presbytery which had not been so if there had not been in the Presbytery some of all sorts to represent the rest Omni actu saith he adme perlato placuit contrahi Presbyterium c. ut firmato consilio quid observari deberet consensu omnium statueretur Epiphanius writing to Iohn Bishop of Ierusalem concerning the tearing of a vaile which hee had seene in the Church of a village called Anablatha with the image of Christ or some Saint upon it and concerning another vaile which he had sent for it intreateth him to give order to the Elders of that place to receive the vaile from the bearer It is not to bee thought there were many preaching Elders in a small village hee speaketh in the plurall Precor ut jubeas Presbyteros ejusdem loci c. Basilius Mâ—gnus in his Commentary upon Isa. 3.2 where the Lord threatneth to take away from Israel the Ancient or the Elder sheweth from Numb 11.16 how warily such Elders were to be chosen and that their gifts not their age made them Elders he proveth from Dan. 13.50 which is the history of Susanna where the Jewish Elders at Babylon say to young Daniel Come sit downe among us and shew it us seeing God hath given thee the honour of an Elder Then he addeth Ad hunc c. After this mâ—nner sometimes it happeneth that youths are found in honour to be preferred to these Elders who slothfully and negligently lead their life These Elders then among the Iewes were falsly so câ—lled for God tooke away as the man of warre and the Prophet so the Elder from the people of the Iewes Therefore let the Church pray that the Elder worthy to be so called be not taken away from her self The whole tenor of his discourse importeth that the Christian Churches had such Elders as wee read to have been in the Jewish Church whereof Daniel was one And of them hee seemed to mean a little before Habet c. The Church also hath Iudges who can agree brother and brother Chrysostome compareth the Church to a house because as in a house there are wife children and servants and the care or government of all is incumbent to the master of the family So is it in the Church wherein beside the ruler of the same nothing is to bee seen but as it were wife children and servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if the Governour of the Church saith he hath fellows or consorts in the government thereof so hath the man also the wife to be his consort in the government of his house If it be said that by the Ruler of the Church he meaneth the Bishop and by his consorts preaching Presbyters who are the Bishops helpers in the government of the Church I answer If wee understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop then wee make Chrysostome contradict himselfe for in his next Homily hee sheweth plainly that Presbyters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling of the Church as well as Bishops and that the whole purpose of his former Homily agreed to Presbyters no lesse then Bishops Now then who were the consorts which Pastors of Churches or preaching Elders had in the government of the Church Could they bee any other then Ruling Elders Hierome upon that place of Isaiah saith Et nos habemus in Ecclesia
appeare that hee spoke of the other gifts also as they are in different persons hee addeth are all workers of miracles have all the gifts of healing doe all speake with tongues doe all interprete where wee may supply are all for helps are all for governements But can it bee for nought that the Apostle ommitteth these two when he doth over againe enumerate all the rest vers 29.30 It is as if he had said there are some who have none of those speciall and for the most part extraordinary gifts All are not Apostles all are not Prophets c. for some have but common and ordinary gifts to bee Deacons or Elders for government There is a great controversie betwixt the Iesuits and the Doctors of Sarbon about the meaning of this place which we have now expounded The Jesuits in their Spongia writen against the censure of the University of Paris contend that by Helps the Apostle meaneth the regular Chanoins who help the Bishops and the Priests in preaching ministering the Sacraments and hearing confessions By governments they say hee meaneth secular Priests whom they call parochi And because hee putteth helps before governments they inferre that Regular Chanoins are of an higher degree â—in the Hierarchy of the Church then Secular Priests This they maintaine good men for the credit of their owne Polypragmaticke order and not for the credit of other regular Chanoins you may be sure The Doctors of Sorbon in their Vindicia Censura written by Aurelius considered that they could not maintaine the meaning of the Apostle to bee onely of different gifts which no doubt they had answered if they had thought it to carry any probability therefore they acknowledge that under these gifts are contained also the degrees of the Hierarchy And that the Apostles words doe partly belong to the common gifts of the Spirit as powers and interpretation of tongues partly to the Hierarchy of this later sort they make helps and governments And by the helps they seeme to understand Archdeacons and Curates But now to conclude this Argument also thus it is They who have the gift and office of governing the Church and are different from them who have other gifts and offices in the Church can be no other then the ruling Elders which we plead for But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of 1 Cor. 12.28 are such Ergo. CHAP. VII Argument 5. from 1 Tim. 5.17 OUR fift Argument is taken from a cleer place 1 Tim. 5.17 Let the Elders that rule well bee counted worthy of double honour especially they who labour in the word and doctrine Hence we reason after this manner These Churches which had some Elders that laboured not in the Word and Doctrine yet were worthy of double honour for ruling well had the very same ruling Elders we plead for But the Apostolicke Churches had some Elders that laboured not in the Word and Doctrine yet were worthy of double honor for ruling well Ergo. The Argument riseth from the plaine Text then which what can be cleerer But there are some who would darken light and lighten darkenesse Doctor Field propoundeth three glosses upon this place for the frustration of our Argument First that the guides of the Church are worthy of double honour both in respect of governing and teaching but especially for their paines in teaching so that the Apostle noteth two parts or duties of Presbyteriall offices not two sorts of Presbyters This is manifestly against the Text which speaketh of officers not of offices of persons not of duties for it is not said especially for labouring c. But especially they that labour c. Secondly he saith among Elders some laboured principally in governing and ministering the Sacraments some in preaching So Paul sheweth that he preached and laboured more then all the Apostles but baptised few or none And when Paul and Barnabas were companions and their travells equall yet Paul was the chiefe speaker so that though both were worthy of double honour yet Paul especially But for answer to this First we would gladly know what warrant had hee for expounding Pauls more aboundant labouring then all the Apostles of his preaching alone Secondly what warrant for such a distinction of Elders that some laboured principally in governing some in preaching Because Paul preached and did not baptise and because hee was the chiefe speaker when hee and Barnabas travelled together therefore some Elders laboured in governing some in preaching good Logick forsooth Thirdly thought he that the Apostle did ever account such Ministers as doe not mainly labour in preaching to be worthy of double honour nay it was never the Apostles minde to allow any honour farre lesse double honour either to non-preaching or to seldome preaching Ministers Vt quid enim doctor appellatur nisi ut docâ—at saith Chrysostome 4. Tell me whether is preaching a duty belonging to all the Ministers of the Gospell or not if it be not the duty of all then it is the duty of none but a work of supererogation or some such thing for if some be not bound to preach by their Presbyteriall order and vocation what is there that should binde others to preach The order and calling of a Presbyter is alike common to all Now if all bee bound to preach which Field himselfe seemeth to say in his first glosse when hee calleth paines in teaching a part or duty of the Presbyteriall office no lesse then governing how shall those Presbyters bee worthy of double honour who doe not the duties of their Presbyteriall office but leave the one halfe of them undone Thirdly saith Field there were some that remained in certaine places for governing of those who were already wonne by the preaching of the Gospell others travelled with great labour from place to place to preach Christ to such as had never heard of him Both these were worthy of double honour but especially the later who did not build upon anothers foundation nor governe those whom others had gained The Poet would here answere Non minor est virtus quam quaerere parta tueri A Physitian would haply say that to prevent the recidivation is as much worth as the cure But I answer 1. There is no such opposition in the Text but a subordination rather for Elders who labour in the word and doctrine are not contra-distinguished from Elders that rule well but are declared to bee one kinde of Elders that rule well 2. Though the Apostles and Evangelists travelled from one Countrey to another to preach Christ to such as never heard of him yet where hath hee read that some of these who were meere Presbyters for of such speaketh the Text in hand did so likewise It rather appeareth from Act. 14.23 Tit. 1.5 that Elders were ordained in every Citie there to remain at their particular charges and no Elders finde we ordained by the Apostles ordinatione vaga We have heard D. Fields three glosses upon this place in
Senatum nostrum coetum Presbyterorum cum ergo inter caetera etiam senes â—udea perdiderit quomodo poterit habere concilium quod proprie Seniorum est And what sense shall we give to these words unlesse we say it is imported that both the Jewish and the Christian Church had such an Eldership as we plead for Else why did both hee and Basil make such a parallell betwixt the Jewish and the Christian Church in the point of Elders Surely if we understand by the Elders of the Christian Church whereof they speake the Ministers of the Word alone wee must also understand by the Elders of the Jewish Church whereof they speake the Priests which no man will imagine Eusebius in his History citeth Dionysiuâ— Alexandrinus relating his disputes with the Chiliasts after this manner When I was at Arsenoiâ—a where thou knowest this doctrine first sprung c. I called together the Elders and Teachers inhabiting those villages there being present also as many of the brethren as were willing to come and I exâ—orted them publikely to the search of this doctrine c. By the Teachers here are meant the Pastors or Ministers of the Word who are most frequently called by the Fathers Teachers or Doctors neither can it bee supposed that there were any Teachers besides the Pastors in these rurall villages which notwithstanding we see had beside their Pastors or Teachers Elders also Augustine writeth his 137. Epistle to those of his owne Church at Hippon whom he designeth thus Dilectissimis â—ratribus clero senioribus universae plebi Ecclesiae Hipponenâ—is cui servio in dilectione Christs To my welbeloved brethren the Clergy the Elders and the whole people of the Church at Hippon whom I serve in the love of Christ. Hee putteth Elders or Seniors in the middle betwixt the Clergy and the people as distinct from both and yet somewhat participant of both Isidorus Hispalensis speaking of the prudence and discretion which Pastors should observe in teaching of the Word giveth them this advise among others Prius docâ—ndi sunt Seniores plebis ut per â—os infra posâ—tifacilius doceantur The Elders of the people are to bee first taught that by them such as are placed under them may be taught the more easily Origen speaking of the tryall of such as were to bee admitted members of the Church saith Nonnulli praepositi sunt c. There are some Rulers appointed who may enquire concerning the conversation and manners of these thâ—t are admitted that they may debarre from the Congregation such as commit filthinesse In the acts of the 5. Councell of Toledo according to the late editions we read that Cinthila whom others call Chintillanus came into that Councell cum optimatibus Senioribus palatii sui But Lorinus hath found in some ancient copy Cum optimatibus Senioribus populi sui with the Nobles and the Elders of his people I would know who were these Elders of the people distinguished from the Nobles These things may suffice from antiquity to give some evidence that the office of ruling Elders is not Calvins new fangled devise at Geneva as our adversaries are pleased to call it but for further confirmation of this point Voetius disp 2. de Senio and before him Iustellus in annot notis in cod Can. Eccles. Afric Can. 100. hath observed sundry other pregnant testimonies from antiquity for ruling Elders especially out of these notable records Gesta puâ—gationis Caeciliani Faelicis to be seen in the Anna's of Baronius An. 103. and in Albaspinaeus his edition of Optatus These testimonies I have here set downe in the Margine From which passages it is apparant that in the dayes of Ambrose these Seniors were neither in all places nor altogether growne out of use but that both in the Easterne and Westerne Churches manifest footsteps of the same remained neither is his testimony before alledged repugnant hereunto for we may understand his meaning to be either that in some places or that in some sort they were growne out of use because peradventure the Teachers beganne to doe somethings without their counsell and advice which in former times was not so Bilson answereth two waies to the testimony from the 137. Epist. of August and belike hee would have answered in the same manner to these other testimonies he saith we may understand by these Seniors either the better part of the Clergy or the Senators Rulers of the City That they were neither Bishops nor preaching Presbyters nor Deacons it is manifest for they are distinguished from all these In act purgat Cacil Fal. and they are called by Isiâ—ore and Pâ—rpurius Seniores plebis Besides it were strange if August Bishop of Hippo writing to his Clergy should distinguish either the Deacons from the Presbyters by the name of the Clergy which was common to both or some preaching Presbyters from other preaching Presbyters by the name of Seniors On the other part that they were not Magistrates of Cities it is no lesse plaine for they are called Seniores Ecclesiae and Ecclesiastici viri they instructed the people and had place in judging of causes Ecclesiasticall But elsewhere Bilson taketh upon him to prove that those of the Clergie who were by their proper name called Presbyters were also called Seniores as those who came neerest to the Bishop in degree wisedome and age And this he proveth by a testimony of Ambrose Viduarum ac virginum domos nisi â—isitandi gratia Iuniores ad re non est opus hoc cum Senioribus hoc est cum Episcopo vel sigravior est causa cum Presbyteris Answ. 1. Here the Seniors are the Bishop which is neither good sense nor any thing to his purpose 2. Hee hath left out a word without which the sentence cannot be understood and that is vel Ambrose saith Hoc est vel â—um Episcopo c. and so the words may suffer a threefold sense for either Seniores is here a name of age or of office If it bee a name of age as may bee presumed by the opposition thereof to Iuniores then the meaning of Ambrose is that young men should not goe into the houses of virgins or widowes except it bee with some men of age and these to bee the Bishop or the Presbyters If â—t be a name of office theâ— may wee either understand that by the Presbyters he meaneth ruling Elders and by the Bishop the Pastor of any particular Church for if Whitaker be not deceived Pastâ—rs have the name of Bishops not onely in Sâ—â—â—pruâ—e but in the ancient Church also Or that hee comprehendeth under the order of Elders not onely the Preaching Presbyters but the Bishop also who was chiefe among them By the first sense Bilson doth gaine nothing by the other two hee hath worse then nothing for any of them destroyeth his chiefe grounds CHAP. X. The consent of Protestant Writers and
the conâ—esâ—ion of our opposites for ruling Elders THE office of Ruling Elders is not onely maintained by 〈◊〉 Cartâ—right Aâ—â—rsâ— Bucerâ—â— and others whom our opposites will call partiall Writers let him who pleaseth read the commentaries of Martyr 〈◊〉 Gualther Hemmingius Piscator Paraus upon Rom. 12.8 1 Cor. 12.28 Aretius on Act. 14.23 Zepper de Polit. Eccles. l. 3. c. 1. 12. Bullinger on 1 Tim. 5.17 Arculâ—rius on Act. 14.23 Catal Test verit col 103. Osâ—and cent 1 l. 4. c. 11. Chemnâ—t exam part 2. pâ—g 2â—8 Gerard. loâ— Theol. tom 6 pâ—g 363 â—64 Muscul. loc com de Eccles. c. 5 Bucan loc com â—oc 42. Suetanus de Discipl Eccles. part 4 c. 3. Polanus Synt. l. 7. c 11. Zanchius in 4 praecep col 727. Iunius animad in Bellâ—r cont 5. l 1. c 2 Danaeus de Polit. Christ. l. 6 p 452. Alsted Theol. cas pag. 518.520 Sopingâ—us ad bonam fidem Sibrandi pag. 253. c. The Professours of Leyden Synt. pur Theol. Disp. 42. and sundry others whose testimonies I omit for brevities cause it is enough to note the places The Author of the Assertion for true and Christian Church policie pag. 196.197 citeth for ruling Elders the testimony the Commissioners of King Edward the sixt authorised to compile a booke for the reformation of Lawes Ecclesiasticall among whom were the Archbishop of Canterbury and the Bishop of Ely They say Let the Minister going apart with some of the Elders take counsell c. Voetâ—us citeth to the same purpose Marlorat Hyperius Fulke Whittaker Fenner Bunnius Willet Sadeel Lubbertus Trelcatius both the one and the other yea Socinus and the Remonstrants Besides we have for us the practise of al wel reformed Churches and the Confessions of the French the Belgicke and the Helveticke Churches to be seene in the harmony of Confessions But what will you say if the adversaries of ruling Elders be forced to say somewhat for them Whitgift confesseth not onely that our division of Elders into preaching Elders and ruling Elders hath learned patrons but also that the Christian Church when there was no Christian Magistrate had governing Seniors and elsewhere he saith I know that in the Primitive Church they had in every Church Seniors to whom the government of the Congregation was committed Saravia lendeth them his word likewise Quod à me c. Which is not disputed by mee in that meaning that the Belgicke Churches or any other which doe with edification use the service of these Elders should rashly change any thing before that which is better bee substitute Againe speaking of the government of ruling Elders he saith Quod ut c. Which as I judge profitable and good to bee constitute in a Christian Church and Common-wealth so I affirme no Church no Common-wealth to bee bound thereto by Divine Law except perhaps necessity compell or great utility allure and the edification of the Church require it Loe here the force of truth struggling with one contrary minded Hee judgeth the office of ruling Elders profitable and good yet not of divine right yet hâ—e â—cknowledgeth that necessity utility and the edification of the Church maketh us tyed to it even by divine right But if it be profitable and good why did he call in question the necessity at least the utility and the edification of it can one call in question the utility of that which is profitable he would have said the truth but it stucke in his teeth and could not come forth Saelâ—vius de concil lib. I cap. 8. saith that among the Jewes Seniores tribuum the Elders of the Tribes did sit with the Priests in judging controversies of the Law of God Hence hee argueth against Bellarmine that so it ought to bee in the Christian Church also because the priviledge of Christians is no lessâ— thâ—n the priviledge of the Jewes Câ—mero tells us that when the Apostle 1 Coâ— 6. reproveth the Corinthians for that when one of 〈◊〉 had â— matter against anothâ—â— they 〈…〉 the Saints to bee â—udges 〈…〉 noâ— by the 〈◊〉 the 〈…〉 mâ—ltitude sedeos qui in Ecclesia constituti craâ—t ut vacarent gubernationi Ecclesiae that is â—hose who were ordained in the Church to give themselves to the government of the Church My Lord Craigtanne finding the strength of that Argument that if beside the Ministers of the Word other grave and wise Christians may be present in the greatest Assemblies and Councels of the Church why not in Presbyteries also answereth that indeed it is not amisse that the wiser sorâ— among the people be joyned as helpers and assistants to the Pastors providing that this their auxiliary function be not obtruded as necessary This is somewhat for us but we say further if it be necessary in Oecumenicke Councells for no lesse doe the Arguments of our Divines in that question with the Papists conclude then is it necessary in Presbyteries also CHAP. XI Doctor Fields five Arguments against ruling 〈…〉 HIS fiâ—st Reason that shewed 〈◊〉 to thinkâ— there were 〈◊〉 any 〈…〉 Church is because Bishops Presbyters that preach and minister the Sacraments and Deacons howsoever they much degenerated in later times yet all still remained in all Christian Churches throughout the World both Greeke and Latine in their names and offices also in some sort But of these ruling Elders there are no foot-steps to bee found in any Christian Church in the World nor were not for many hundred yeares whereas there would have beene some remaines of these as well as the other had they ever had any institution from Christ or his Apostles as the other had To this wee answer 1. If the Christian Churches throughout the World had wanted ruling Elders longer then they did yet prescription can be no prejudice to the ordinance of God 2. After that the golden age of the Apostles was spent and gone exact diligence was not taken to have the Church provided with well qualified Ministers but many unfit men yea sundry heretickes entred into that sacred vocation whereby it came to passe that corruption and errour overflowed the Churches as both Eusebius proveth from Aegesippus and catalogus testium veritatis from Irenaus Might not this be the cause of changing the office-bearers and government of the Church 3. In the Roman yea in Prelaticall Churches there are scarce any foot-steps at all of the offices of preaching Presbyters and Deacons as they were instituted by the Apostles The Apostles ordained Presbyters to preach the Word to minister the Sacraments to governe the Church and to make use of the keyes But the Popish and Prelaticall Presbyters have not the power of the keyes nor the power of Church government for it is proper to their Prelates as for the other two they are common to their Deacons for they also doe preach and baptise The office of the Popish Priest standeth in two things to consecrate and offer up the body of Christ and to absolve
AN ASSERTION OF The Government of the Church OF SCOTLAND IN The points of Ruling-Elders and of the Authority of Presbyteries and Synods With a Postscript in answer to a Treatise lately published against Presbyteriall Government Gesta Purgat Caecil felic Adhibete Conclericos Seniores plebis Ecclesiasticos viros inquirant diligenter que sint istae dissensiones August epist. 118. Quorum conciliorum est in Ecclesia saluberima authoritas Edinburgh Printed for Iames Bryson 1641. TO THE READER IT is high time for those who have been long praying for the peace of Hierusalem and with bleeding hearts have beheld the sorrowes of Sion now to bestirre themselves with an extraordinary diligence and to contribute their most serious and uncessant endeavours for the setling of these present commotions about Church affairs in such a manner that the sacred twins Truth and Peace may both cohabit under own roofe and that this great and good work of Reformation may not be blasted in the bird nor fade in the flourish but may be brought forward to that full maturity which shall afford a harvest of joy to us and to all the Churches of God One controversie there is about the government of the Church and it is of such consequence that were it well resolved upon and rightly agreed it should facilitate a right resolution in other matters which are in question Now because longum iter per praecepta breve per exempla the way is long by precepts short by platforms therefore I have carefully observed the policie and government of other reformed Churches And because the nearnesse of relation swayeth my affection at least half a thought more unto that which is Scotlands caeteris paribus then unto that which is more remote from us therfore I was most solicitous to see a delineation of the government of that famously reformed neighbor Church which when I had read read over again I did conclude with my self that if these two points at which most exception is taken I mean the office of ruling Elders and the authoritie of Presbyters and Synodes which also are things common to the other reformed Churches could be upon good grounds maintained there is no other thing of any moment to be objected against it And with these thoughts I was so tossed that I could not rest satisfied with the Quid wiâ—hout the Quare but did conceive as great languor and desire for a demonstration of that form of Church government as before I had for a declaration of the same Whereupon I have purchased to my self from Scotland this ensuing Treatise which having fully satisfied my owne minde in the asserting of those most controverted points I have resolved to communicate and publish the same unto others for the reasons following First for the satisfaction of such as do through ignorance or mistaking stumble at such a form of Ecclesiasticall government I do not much marvell to see those that aâ—e of a simple understanding so far conquered as to scruple the office of ruling Elders having heard the big words and lavish expressions of some opposites against the same yet a poor peece it is which one of them would usher in with a tinckling Epistle in which Projicit ampullas sesquipedalia verba He maketh offer to forfeit his life to justice and his reputation to shame if any living man can shew that ever there was a ruling Elder in the Christian world till Fâ—rell and Viret first created them I shall not desire to take him at his word for his life but if he be not able to give a satisfactory answer unto that which is here sayd both from Scripture and from antiquity for ruling Elders then hath he given sentence against his own reputation for ever And so much the more that having in that assertion of Episcopacie boldly averred that the name of the Elders of the Church in all antiquity comprehendeth none but Preachers and Divines and that therfore none but they may be called Seniores Ecclesiae though some others happily may have the title of Seniores populi because of their civill authority notwithstanding the reading of the observations of Iustellus and of both the Cassaubons hath now so farre changed his tone that in his late answer to â—mectymnuus he acknowledgeth that beside Pastors and Doctors and beside the Magistrates or Elders of the Cities there are to be found in antiquity Seniores Ecclesiastici Ecclesiasticall Elders also only he alleadgeth they were but as our Church-wardens or rather as our Vestry-men whereas indeed they were Judges in Ecclesiasticall controversies and in some sort instructors of the people as shall be made to appeare Meane while we do observe what trust is to be given to this bold Speaker who hath beene forcâ—d to yeeld what he had before with high swelling words denied Another Instance of the same kinde is to be noted in his Remonstrance when he speaketh of the prescript forms of prayer which the Jewish Church had ever from the dayes of Moses wherewith also Peter and Iohn when they went up into the Temple at the ninth hour of Prayer did joyn to make good his allegiance he addeth the forms whereof are yet extant and ready to be produced Yet this he handsomely eateth up in his defence where he gives us to understand that those set forms of prayer are indeed specified by Capellus a writer of our owne Age but that the book it selfe which contained these prayers is perished a thousand years ago Well he is now content to say that once those forms were extant and this forsooth he will prove from a certain Samaritan Chronicle in the custodie of his faithfull friend the Primate of Aâ—mach wherein he hath found a story which transporteth him as much as the invention of the demonstration did Archimedes when he cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found it I have found it Yet credâ—t Iudaeus apella Non ego But this lyeth not now in my way Only till a full answer be ready I thought it not amisse to give some taste of the mans vaine arrogant humour whose best weapons are great words As for his last record which he fetcheth from Abrahamus Scultetus against ruling Elders all that and much more hath been and here shall be abundantly confuted Others there be who call in question the power and authority of Ecclesiasticall Presbyteries and of Synods against which also some few Pens have been put to paper and have passed a censure no lesse hard then unseasonable which me thinks might well have been spared unlesse there had been stronger and more convincing reasons for it These I shall beseech that with minds voyd of prejudice they take into consideration the second part of this Treatise written with no heat nor sharpnesse of words but with plainnesse and strength of reason And withall I shall expect that they will not think the worse of the Author for being ready to answer him that asketh
flocke according to this glosse for Peter opposeth the Lording over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to being ensamples to the Flocke Surely if this Popish Glosse bee true Protestants in their Commentaries and Sermons have gone wide from that Text. But Matthias the Apostle was chosen by lot What then By what reason doth the Canon law draw from hence a name common to all the Ministers of the Gospell Let 〈◊〉 then banish from us such Popish names and send them home to Rome Bellarmin thought we had done so long ere now for he maketh this one of his controverted heads Whether wee may rightly call some Christians the Clergie and others the Laity or not ascribing the negative to Protestants the affirmative to the Church of Rome Yet beside the Clergy and the Laity Papists hold that there is a third sort in the Church distinct from both whom they call Regulares These are such of their religious orders as are not taken up with contemplation alone like the Monkes but with action such as the Dominicans Franciscans c. Who helpe and assist the Clergy in their Ecclesiasticall imployments though they themselves bee not admitted into any particular charge in the Church Now hee who will needs side with the Papists in the distinction of Clergy and Laity may also with them admit a third member of the distinction and make ruling Elders of that sort especially since the reason why the regular Chanoins are assumed as helpers to Parish Priests is propter multitudinem fidelis populi difficultatem invenâ—endi curatos sufficientes idoneos saith Cardinall Cajetan adding further male consultum populo Christiano invenitur sine hujusmodi supplemento Which reasons agree well to ruling Elders For 1. Parishes containe so many that the Minister cannot oversee all and every one without helpe 2. Sufficient and fit Ministers shall hardly bee every where found 3. It is found by experience that sinne and scandall are never well taken neede to and redressed where ruling Elders are not To let all this passe if any man will needs retaine the name of Lay Elders yet saith Gersomus Bucerus What aspersion is that to our Churches is it any other thing then that which Papists object to us for admitting Lay men into Councels They who have place in the highest and most supreame assemblies of the Church wherein the weightiest matters are determined ought much more to be admitted into inferiour meetings such as Presbyteries are But if we will speake with Scripture wee shall call them Ruling Elders Rom. 12.8 he that ruleth 1 Tim. 5.17 Elders that rule well They are called ruling Elders non quia soli sed quia solum praesunt Pastors rule the Church even as they doe but Pastors doe something more from which they may bee designed Whereas the Elders of which wee are to speake have no other imployment which can give them a designation except the ruling of the Church onely That wicked railer Lisimâ—chus Nicanor who assumed the name but forgot to put on the vizorne of a Jesuit in his congratulatory I should say calumniatory Epistle pag. 61. alledgeth that they are called ruling Elders because the Ministers are their ruled Elders If he were a Jesuit he may remember that in their own society besides their Priests Doctors Preachers Confessionaries c. They have also Rectores or Regentes whose office it is to see the rules of their order kept to observe the behaviour of every one when they perceive any seeds of Heresie to signifie the same to the Provinciall and hee to the Generall Yet are these Rectores among the lowest rankes of their officers so that Jesuites need not stumble when wee call our Eldersruling Elders CHAP. II. Of the function of Ruling Elders and what sort of Officers they be NOtwithstanding of all the multiplicity of Popish orders yet Peter Lombard treading the vestiges of the primitive simplicity did observe that the Apostles left only two sacred orders to bee perpetuall in the Church the order of Deacons the order of Elders The administration of Deacons is exercised about things bodily The administration of Elders about things spirituall The former about the goods the latter about the government of the Church Now Elders are of three sorts 1. Preaching Elders or Pastors 2. Teaching Elders or Doctors 3. Ruling Elders All these are Elders because they have voice in Presbyteries and all assemblies of the Church and the government of the Church is incumbent to them all nor onely to the Pastor and Elder but to the Doctor also The Bishop of Dune in his examen conjurationis Scoticae p. 35. alledgeth that our Church of Scotland did never yet determine whether Doctors and Deacons have right of voycing in the Consistories Assemblies of the Church But had he read our booke of Policie hee might have found that it excludeth Deacons from being members of Presbyteries and Assemblies Cap. 8. but admitteth Doctors into the same Cap. 5. The Doctor being an Elder as said is should assist the Pastor in the government of the Kirke and concurre with the Elders his brethren in all Assemblies by reason the Interpretation of the Word which is onely Iudge in Ecclesiasticall matters is committed to his charge But they differ in that the Pastor laboureth in the word of exhortation that is by the gift of wisedome applieth the word to the manners of his flocke and that in season and out of season as he knoweth their particular cases to require The Doctor laboureth in the word of Doctrine that is without such applications as the Pastor useth by simple teaching he preserveth the truth and sound interpretation of the Scriptures against all heresie and error The ruling Elder doth neither of these but laboureth in the government and policie of the Church onely The Apostle hath distinguished these three sorts of Elders 1. Tim. 5.17 Let Elders that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine Where as Beza noteth hee distinguisheth the Word which is the Pastors part from Doctrine which is the Doctors part Even as Rom. 12.7.8 hee distinguisheth teaching from exhortation and 1 Cor. 12.8 putteth the word of wisedome and the word of knowledge for two different things Now beside those Elders which labour in the Word and those which labour in Doctrine Paul speaketh to Timothy of a third sort of Elders which labour neither in the Word nor Doctrine but in ruling well Hence it appeareth how truely the Booke of Policie Cap. 2. saith That there are foure ordinary perpetuall and necessary Offices in the Church the office of the Pastor the Doctor the Elder and the Deacon and that no other office which is not one of these foure ought to bee received or suffered in the Church But when we speake of Elders Non personatos c. we will not have disguised and histrionicall men puffed up with titles or idols
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
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
the faithfull from their sinnes See Conci Triden de sacr Ordin cap. 1. Hier. Savanarola Triumph cruc lib. 3. cap. 16. And the same two make up the proper office of the Priest by the order of the English Service Booke As touching Deacons they were ordained by the Apostles for collecting receiving keeping and distributing of Ecclesiasticall goods for maintaining of Ministers schooles Churches the sicke stranger and poore The Popish and Prelaticall Deacons have no such office but an office which the Apostles never appointed to them for they had no preaching nor baptising Deacons Philip preached and baptised not as a Deacon but as an Evangelist Acts 21.8 Besides at the time of his preaching and baptising hee could not have exercised the office of his Deaconship by reason of the persecution which scattered rich and poore and all Acts 8.1 that which Steven did Acts 7. was no more then every believer was bound to doe when he is called to give a testimony to the truth and to give a reason of his faith and practice 4. Others of the faithfull besides the Ministers of the Word have beene admitted unto Councells and Synods by many Christian Churches throughout the World as is well knowne and this is a manifest foot-step of the government of ruling Elders 5. Nay in the Church of England it selfe at this day there are foot-steps of ruling Elders else what meaneth the joyning of Lay-men with the Clergy in the high Commission to judge of matters Ecclesiasticall Sâ—ravia saith the Churchwardens which are in every Parish of England have some resemblance of ruling Elders whose change appointed by law he saith is to collect keepe and deburse the goods and revenues of the Church to preserve the fabricke of the Church and all things pertaining thereto sure and safe to keep account of baptismes mariages and burials to admonish delinquents other inordinate livers to delate to the Bishop or his substitutes such as are incorrigible scandalous being sworn thereto also to observe who are absent froÌ„ the praiers in the Church upon the Lords dayes upon the holy dayes to exact from them the penalty appointed by law and finally to see to quietnes decency in time of divine service Doctor Fields second reason is for that Paul 1 Tim. 3. shewing who should be Bishops and Ministers who Deacons yea who Widowes passeth immediatly from describing the qualitie of such as were to be Bishops and Ministers of the Word and Sacraments to the Deacons omitting these ruling Elders that are supposed to lye in the midst betweene them which he neither might nor would have omitted if there had beene any such To this the answer is easie 1. As we collect the actions and sufferings of Jesus Christ and the institution of the last supper not from any one of the Evangelists but from all of them compared together for that one toucheth what another omitteth so doe we judge of the office-bearers of the Church not from 2 Tim. 3. only but from the collation of that and other places of Scripture of that kind Ruling Elders are found in other places and in the fifth Chapter of that same Epistle though not in the third 2 Neither were there any absurdity to hold that the Apostle in that third Chapter comprehendeth all the ordinary office-bearers in the Church under these two Bishops and Deacons and that under the name of Bishops he comprehendeth both Pastors Doctors ruling Elders for as al these three are overseers so to them all agree the qualities of a Bishop here mentioned whereof there is only one which seemeth not to agree to the ruling Elder viz. that he should be apt to teach vers 2. Yet Beza maintaineth against Saravia that the ruling Elder teacheth as wel as the Pastor only the Pastor doth it publickly to the whole congregation the ruling Elder doth it privately as he findeth every one to have need And we have shewed before that as a private Christian is bound in charity to teach the ignorant so the ruling Elder is bound to doe it ex offâ—cio The third reason which Doctor Field bringeth against us is for that neither Scripture nor practice of the Church bounding the government of such governours nor giving any direction how farre they may goe in the same and where they must stay lest they meddle with that they have nothing to doe with men should bee left to a most dangerous uncertainety in an office of so great consequence Our answer to this is 1. Wee have shewed already the certaine bounds of the power and vocation of ruling Elders 2. It was not necessary that the Apostle should severally set downe Canons and directions first touching Pastors then Doctors lastly ruling Elders since they are all Elders and all members of the Eldership or Presbytery it was enough to deliver canons and directions common to them all especially since the duties of ruling Elders are the same which are the duties of Pastors only the Pastors power is cumulative to theirs and over reacheth the same in the publicke ministery of the Word and Sacraments and so doth Paul difference them 1 Tim. 5.17 His fourth reason is because we fetch the paterne of the government of ruling Elders from the Sanedrim of the Jewes the platforme whereof wee suppose Christ meant to bring into his Church when he said Tell the Church whereas saith he it is most cleere that the court was a civill court and had a power to banish to imprison yea and to take away life till by the Romans the Jewes were restrained Wee answer that Beza de Presbyteriâ— I. B. A. C. De polit civil Eccl. lib. 2. Also Zepperus Iunius Piscator Wolphius Godwin Bucerus Gerard And sundry others have rightly observed that the Ecclesiasticall Sanedrim among the Jewes was distinct from the civill yet both called by the name of Sanedrim Wee grant with Beza that sometimes civill causes were debated and determined in the Ecclesiasticall Sanedrim but this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he saith the fact which was meerely civill was judged in the â—ivill Sanedrim but when the civilâ— Judges could not agree de jure even in civill causes in that case resolution was given by the other Sanedrim as in like cases by the juris-consults among the Romans for the conservation and interpretation of the law did belong to the Leviticall Tribe Hence it is that we read 2 Chron. 19.8.11 Iehosaphat set in Ierusalem of the Levits and of the chiefe Priests and of the chiefe of the Fathers of Israel some for the Lords matters among whom presided Amariah the chiefe Priest and some for the Kings matters among whom presided Zâ—badiah the Ruler of the house of Judah Saravia saith this place proveth not that there were two distinct consistories one for civill another for Ecclesiasticall things because saith he by the Kings matters are meant matters of peace and warre by the Lords
matters the matters of law and judgement which are called the Lords matters because the Lord was the author of their civill lawes what a crazie device is this did not matters of peace and warre come under the civill lawes which God had delivered to the Jewes as well as any matter of judgement betwixt man and man and what can bee more plaine then that the Lords matters or things pertaining to God when they are differenced from other matters are ever understood to bee matters spirituall and Ecclesiasticall Quapropter wherefore saith Iunius the Readers are to be warned whosoever they bee that consult the histories of ancient times that where they read the name Synedâ—tum they wisely observe whether the civill Assembly or the Ecclesiastical be meant of because that name was confused and indistinct after the times of Antiochus But notwithstanding that in these latter times all good order had much degenerate and growne to confusion yet it seemeth to me that even in the dayes of our Saviour Christ the Civill and Ecclesiasticall courts remained distinct let me say my opinion with all mens leave and under correction of the more learned that night that our Lord was betrayed he was led to the Hall of Cajaphas where there was holden an Ecclesiasticall Sanedrim which asked Jesus of his Disciples and of his doctrine received witnesse against him and pronounced him guilty of blasphemy Mat. 27.57 Mark 14.53.55 Ioh. 18.19 Nothing I finde in this Councell why we should think it civill for as touching the smiting and buffeting of Christ Mat. 26.67 Luk 22.63 some think it was by the servants of the high Priests and Elders after that they themselves had gone home left the Councell howsoever it was done tumultuously not judicially and tumults may fall forth in any Judicatory whether civill or Ecclesiastical As for the sentence which they gave Mat. 26.66 He is guilty of death it proveth not that this was a civill Court for just so if an incestuous person should bee convict before an Assembly of our Church the Moderator might ask the Assembly what thinke ye and they might well answer He is guilty of death away with him to the Magistrate Shortly then the matter debated in this nocturnall Councell was meerly Ecclesiasticall and the accusation of sedition and making himselfe a King were not spoken of till he was brought before Pâ—â—at But there was another Sanedrim convocat in the morning Mat 27 1. Mark 15.1 Luk 22 66. and this seemes to have been not Ecclesiasticall but Civill 1. because they meddle not with the triall of his doctrine nor any examination of witnesses thereanent only they desire to heare out of his own mouth that which hee had confessed in the other Councell viz. that he was the Christ the Son of God whereupon they take counsell how they might deliver him to Pilate which was the end of their meeting 2. Mâ—â—k saith They bound him and carried him awâ—y to Pilate 3. The Ecclesiasticall Councell had already done that which they thought pertained to them for what should they have convened again Some say that aâ—l the high Priests Scribes and Elders were not present at that nocturnall councell and that therefore they convened more fully in the morning But that the nocturnall Councell was fully convened it is manifest from Mat. 26.59 Mark 14.53.55 4. This last Councell led Jesus away to Pilâ—te and went themselves with him to accuse him before Pilate of sedition and of making himselfe a King Luk. 23.1.2 Mat. 27.12 5. They complain that the power of capitall punishment was taken from them by the Romans importing that otherwise they might have put him to death by their law Ioh. 18.31 Now D. Fields last reason is For that all Fathers or Councels mentioning Elders place them betwixt Bishops and Deacons and make them to be Clergy men and that in the Acts where the Apostles are said to have constitute Elders in every Church Pastors are meant is strongly confirmed from Act. 20.17.28 where the Elders of the Church of Ephesus are commanded to feed the flocke of Christ over which they were appointed over-seers whence it followeth inevitably that they were Pastors We answer 1. Ambrose speaketh of Elders which were not Pastors 2. Beza Gualther expound the place Act. 14.23 where the Apostles are said to have ordained Elders through every Church of ruling as well as preaching Elders 3. As for that which he alledgeth from Act. 20. Beza Iunius and the Professors of Leyden hold that the names of Bishops and Pastors are common both to ruling and preaching Elders and that the Scripture giveth these names to both howsoever in Ecclesiastical use for distinctioÌ„s cause they are appropriate to teaching Elders Surely the ruling Elder both overseeth the flocke and feedeth the same both by discipline and by private admonition and for these respects may bee truly called both Bishop and Pastor 4. How small reason hee hath to boast of the Fathers we have already made it to appeare 5. It is a begging of the question to reason from the appropriation of the name of Elders to the Pastors CHAP. XII The extravagancies of Whitgift and Saravia in the matter of ruling Elders THese two Disputers doe not as D. Field altogether oppose the government of ruling Elders but with certain restrictions about which notwithstanding they differ betwixt themselves â—hitgift alloweth of ruling Elders under a Tyrant but not under a Christian Magistrate but â—ayeth they cannot be under an Infidell Magistrate Me thinkes J see here Sampsons Foxes with their tailes knit together and a firebrand betwixt them yet their heads looking sundry waâ—es To begin with Whitgift he saith in one place I know that in the primitive church they had in every church seniors to whom the Government of the Congregation was committed but that was before there was any Christian Prince or Magistrate c. In another place My reason why it the Church may not bee governed under a Christian Magistrate is it may under a Tyrant is this God hath given the chiefe authority in the government of the Church to the Christian Magistrate which could not bee so if your Seigniory might aswell retaine their authority under a Christian Prince and in the time of peace is under a Tyrant and in the time of persecution for tell me I pray you what authority Ecclesiasticall remaineth to the civill Magistrate where this Seigniory is established Hee who pleaseth may find this opâ—â—ion largely consuted by Beza de Presbyterio contra Erasmum and by I. B. A. C. polit civil Eccles. Jn the meane while I answer First T. C. had made a sufficient Reply hereunto which Whitgift here in his defence should have confuted but hath not viz. That if the Seniors under a Tyrant had medled with any Office of a Magistrate then there had beene some cause why a godly Magistrate being in the Church the Office of a Senior or at least so much as
hee exercised of the Office of a Magistrate should have ceased But since they did onely assist the Pastor in matters Ecclesiasticall it followeth that as touching the Office of Elders there is no distinction betwixt times of Peace and Persecution Secondly There were Seniors among the Jewes under Godly Kings and in times of Peace Why not likewise amongst us Thirdly The Ecclesiasticall power is distinct from the civill both in the subject object and end so that the one doth not hinder the other The Magistrates power is to punish the outward man with an outward punishment which the Presbytery cannot hinder for he may civilly bind whom the Presbytery spiritually looseth and civilly loose whom the Presbytery spiritually bindeth and that because the Magistrate seeketh not the repentance and salvation of the delinquent by his punishment as the Presbytery doth but onely the maintenance of the authority of his lawes together with the quietnesse and preservation of the Common-wealth Whence it commeth that the delinquent serapeth not free of the Magistrate though hee bee penitent and not obstinate 4. How thought Whitgift that the christian Magistrate can doe those things which the Seigniory did under a Tyrant Can the Magistrate by himselfe determine questions of Faith Can he know what order and decencie in circumstances is fitteâ—t for each Congregation Can he excommunicate offenders c. 5. When Bishops exercise Ecclesiasticall jurisdiction yea and the civill too this is thought no wrong to Princes Is it a wrong in the Presbytery yet not in this Prelacy Good Lord what a Mysterie is this 6. When Presbyters are established in their full power there remaineth much power to the Prince even in things Ecclesiasticall as to take diligent heed to the whole estate of the Church within his dominions to indict Synods and civilly to proceed in the same to ratifie the constitutions thereof and to adde unto them the strength of a civill sanction to punish Heretickes and all that disobey the assemblies of the Church to see that no matter Ecclesiasticall be carryed factiously or rashlie but that such things bee determined in free assemblies to provide for Schollers Colledges and Kirkes that all corrupt wayes of entring into the Ministery by Simony bribing patrons c. be repressed and finally to compell all men to doe their duty according to the Word of God and Laws of the Church 7. Whatsoever be the power of the supreame Magistrate Ecclesiae tamen c. Yet let him leave to the Church and to the Ecclesiasticall Rulers such as are the Ministers of the Gospell Elders and Deacons their owne power in handling Ecclesiasticall things untouched and whole saith Danaeus For the Ecclesiasticall power doth no more hinder the civill administration then the Art of singing hindereth it saith the Augustan confession 8. We may answer by a just recrimination that the Prelacy not the Presbytery is prejudiciall to the power of Princes and hath often incroached upon the same The Bishops assembled in the eight Councill of Constantinople ordâ—ined that Bishop should not light from their horses when they chance to meet Princes nor basely bow before them and that if any Prince should cause a Bishop to disparage himselfe by doing otherwise he should be excommunicated for two yeares They also discharged Princes from being present in any Synod except the Oâ—cumenicke The 1. Councill of Toledo ordaineth that Quoties Episcoporum Hispanorum Synodus convenerit toties universalis Concilii decretum propter salutem Principum factum peractis omnibus in Synodo recitetur ut iniquorum mens territa corrigatur From which canon Osiander collecteth that some of the Bishops were not faithfull and loyall to the Kings of Spaine The inquisition of Spaine Anno 1568. presented to King Philip twelve Articles against the Netherlands one whereof was That the King write unto and command the Clergie of the Netherlands that with the Inquisition they should accept of 15. new Bishops the which should be free from all secular jurisdiction yea in cases of Treason Now as touching the contrary conceit of Saravia he alloweth such Elders as the Iewish Church had to be joyned now with Pastors under a Christian Magistrate but under an Infidell Magistrate hee saith they could have no place for he taketh the Iewish Elders to have bin their Magistrates that in like manner none but Christian Magistrates should sit with the Ministers of the Word in Ecclesiasticall Courts Princes and Nobles in generall or Nationall Councills and Magistrates of cities in particular consistories This is as foule an error as that of Whitgift for 1. His opinion of the Iewish Elders that they were their Magistrates we have confuted before 2. Though it were so that no Ruling Elders ought to be admitted now except Christian Magistrates yet might they have place under an Infidell Prince as Ioseph under Pharaoh Daniell under Nebuchadnezar There have beene both Christian Churches and Christian Magistraâ—es under Hereticall yea Infidell Princes 3. If Christian Magistrates be come in place of the Iewish Seniors and ought to be joyned with the Ministers of the Word in the consistories of the church We demand quo nomine quo jure whither doe they sit as Christian Magistrates or as men of singular gifts chosen for that effect Jf as Magistrates then shall we make a mixture and confusion of civill Ecclesiasticall function else how shall men by vertue of civill places sit in spirituall Courts Jf as men of singular gifts chosen to sit then may others aswell as they having the like gifts and election be admitted to sit also 4. Saravia contradicteth himselfe for a little after he admitteth grave and godly men in the judicatories of the Church whither they be Magistrates or privat men sive illi magistratu fungantur sive in rep vivant privati CHAP. XIII Whether Ruling Elders have the power of decisive voyces when they sit in Prebyteries and Synods THere are sundry questions propounded by D. Field and other adversaries of Ruling Elders whereinto they thinke wee are not able to satisfie them as 1. Whether Ruling Elders ought to have decisive voyces even in questions of Faith and Doctrine and in the tryall and approbation of Ministers 2. Whether these Elders must be in every Congregation with power of ordination deprivation suspension excommunication and absolution or whether this power bee onely in Ministers and Elders of divers Churches concurring 3. Jf they be Ecclesiasticall persons where is their ordination 4. Whether these 〈◊〉 be perpetuall or annuall and but for a certaine time Whether they ought to serve freely or to have a stipend Touching the first of these since the reformation which Luther began it was ever maintained by the ProtestaÌ„t writers that not the Ministers of the word alone but some of all sorts among Christians ought to have decisive voices in Councils But Dr. Field will admit none to teach and define in Councâ—ls but the Ministers of the
word onely others he permits onely to consent unto that which is done by them Saravia alloweth grave and learned men to sit with the Ministers of the word yet not as Iudges but as Counsellors and Assessors onely Tilen will not say that the Bishops and Pastors of the Church ought to call any into their Councill but that they may doe it when there is need Against whom and all who are of their mind we object 1. The example of Apostolicke Synods Matthias the Apostle after Gods owne designation of him by the lot which fell upon him was chosen by the voices not onely of the Apostles but the other Disciples who were met with them Act 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Simul suffragiis electus est as Arias Montanus turneth it For the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Lorinus sheweth out of Gagveius is to choose by voices The Professors of Leyden have noted this consensus Ecclesiae per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the election of Matthias Cens. in Confess cap. 21. Jn the Councill of Hierusalem Act. 15. we find that beside the Apostles the Elders were present and voiced definitively for they by whom the Decree of the Synod was given forth and who sent chosen men to Antioch were the Apostles and Elders Gerard Loc. Theol. com 6. n. 28. and thâ— Profess of Leyden cens in conf c. 21. understand that the Elders spoken of v. 5. 6. were the ruling Elders of the Church of Hierusalem joyned with the Apostles who laboured in the word Other ProtestaÌ„t writers understand by the name of Elders there both preaching and ruling Elders The Brethrent hat is the whole Church heard the disputes and consented to the Decrees v. 21 22 23 Ruling Elders behoved to doe more then the whole Church that is voice definitively Lorinus the Jesuite saith that by the name of Elders there wee may understand not onely Priests but others besides them Viz. antiquiores anctoritate praecellentes discipulos Disciples of greatest age and note And this he saith is the reason why the vulgar Latine hath not retained in that place the Greeke word Presbyteri but readeth Seniores 2. Wee have for us the example of Ecclesiasticall Courts among the Iewes wherein the Iewish Elders had equall power of voicing with the Priests and for this we have heard before Saravia's plaine confession 3. The example of ancient Councils in the Christian Church Constantine in his Epistle which he wrote to the Churches concerning the Nicene Councill saith I my selfe as one of your number was present with them the Bishops which importeth that others of the Laity voiced there with the Bishops as well as he and hee as a chiefe one of their number Euagrius lib. 2. cap. 4. saith that the chiefe Senators sate with the Bishops in the Councill of Chalcedon And after he saith The Senators decreed as followeth The fourth Councill of Carthagâ— c. 27. speaking of the transportation of a Bishop or of any other Clergie man saith sane si id Ecclesiae vtilitas fiendum poposecrit decretâ— Pro eo clericorum laicorum Episcopis porrecto in praeseÌ„tia Synodi transferatur The Decrees of the Synod of France holden by Charlemainâ— about the yeare 743. are said to have beene made by the King the Bishops the Presbyters and Nobles Many such examples might we shew but the matter is so cleere that it needeth not 4. The Revieu of the Councill of Trent written by a Papist among other causes of the Nobility of that Councill maketh this one that Lay-men were not called nor admitted into it as was the forme of both the Apostolicke and other ancient Councils shewing also from sundry Histories and examples that both in France Spaine and England Lay-men vsed to voice and to judge of all matters that were handled in Councils alleaging further the examples of Popes themselves That Adrian did summon many Lay-men to the Lateran Councill as members thereof that in imitation of him Pope Leo did the like in another Councill at the Lateran under Otho the first and that Pope Nicholas in Epist. ad Michael Imperat. acknowledgeth the right of Lay-men to voice in Councils wherein matters of faith are treated of because faith is common to all The same writer sheweth also from the Histories that in the Councill of Constance were 24. Dukes 140 Earles divers Delegates from Cities and Corporations divers learned Lawyers and Burgesses of Universities 5. The Protestants of Germany did ever refuse to acknowledge any such Councill wherein none but Bishops and Ministers of the word did judge When the Councill of Trent was first spoken of in the Dyet at Norimberg Anno 1522. all the estates of Germany desired of Pope Adrian the 6. That admittance might be granted as well to Lay-men as to Clergie-men and that not onely as witnesses and spectators but to be judges there This they could not obtaine therefore they would not come to the Councill and published a booke which they entituled Causa cur Electores caeteri confessioni Augustanae addicti ad CoÌ„cilium Tridentinum non accedant Where they alleage this for one cause of their not comming to Trent because none had voice there but Cardinals Bishops Abbots Generals or superiors of orders wheras laickes also ought to have a decisive voice in Councils 6. If none but the Ministers of the word should sit and voice in a Synod then it could not bee a Church representative because the most part of the Church who are the hearerâ— and not the teachers of the word are not represented in it 7. A common cause ought to be concluded by common voices But that which is treated of in Councils is a common cause pertaining to many particular Churches Our Divines when they prove against Papists that the election of Ministers and the excommunication of obstinate sinners ought to be done by the suffrages of the whole Church they make use of this same argument That which concerneth all ought to be treated of and judged by all 8. Some of all estates in the common-wealth voice in Parliament therefore some of all sorts in the Church ought to voice in Councils and Synods for de paribus idem judicium A Nationall Synod is that same to the Church which A Parliament is to the Common-wealth 9. Those Elders whose right we plead are called by the Apostle rulers Rom. 12.8 1 Tim. 5.17 and Governours 1 Cor. 12.28 therefore needs must they voice and judge in those assemblies without which the Church cannot be ruled nor governed Jf this be denyed them they have no other function behind to make them Rulers or Governours of the Church Rome was ruled by the Senate not by the Censors and Athens was governed by the Arâ—opagus not by the inferiour Office-bearers who did only take heed how the Lawes were observed But let us now see what is objected against this power of Ruling Elders to voice
in Councill and to Iudge of all things even matters of faith treated therein First it is alleadged that lay-men have not such abilities of gifts and learning as to judge aright of such matters But I dare say there are Ruling Elders in ScotlaÌ„d who in a theological dispute should powerfully spoyle many of those who make this objection 2. Antonius Sadeel Iohannes a Lasco Morney and such like shew plainely to the world that gifts singular learning are not tyed to Bishops and Doctors of the Church 3. Neither doe men of subtile wits and deepest learning prove alwayes fittest to dispute and determine questions of faith It is marked in the historie of the Councill of Nice that there was a Lay-man therein of a simple and sincere mind who put to silence a subtile Philosopher whom all the Bishops could not compesâ—e 4. There are many both in Parliament and secret Counsell without all controversie able to give their suffrages and to judge of matters in hand who notwithstanding are not of such learning and Eloquence as to enter into the lists of a publique dispute 5. And if the gifts and abilities of the most part of ruling Elders were as small as their adversaries will be pleased to call them yet this concludeth nothing against their right power of voicing but onely against their aptitude and fitnesse unto that whereto their right would carry them And we doubt that every Pastour be well gifted for all which coÌ„meth within the compasse of his vocation or doth well every thing which he hath power to doe Another objection is made from 1. Cor. 14.32 The spirits of the Prophets arâ— subject to the Prophets whence they collect that prophets and preachers of the word ought to be judged by such as themselves are that is by Prophets and Preachers and by none other To this we say 1. There owne Camero giveth us another commentarie upon that place rightly observing that the Apostle there speaketh nothing of trying or judging the spirits but onely of the order which is to be kept in the Church for whereas in the Church of Corinth the Prophets did prophecy tumultuously many or all of them at once and would not give place one to another this the Apostle condemneth and will have the Prophets so farre subject to the Prophets as that when one riseth up to prophecy the rest may hold their peace 2. That this is the sense it is cleare from the order and dependance of the Text for v. 30. he commandeth him that prophecieth in the Church to hold his peace when any thing is revealed to another Prophet that sitteth by now this he enforceth by foure reasons 1. Because so they might all prophecy one by one and they were mistaken who thought that all could not prophecy except many spake at once 2. All that were in the Church might learne and all be comforted by every Prophet which could not be except they prophecied severally one by one 3. The Spirits of the Prophets are not arrogant but humblie subject one to another each giving place to other 4. God is not the Author of confusion but of peace and order CHAP. XIV Of the Ordination of Ruling Elders of the continuance of their Office and of their maintenance TOuching the first of these it cannot be denyed but as Election to the Office so ordination to the exercise thereof is a thing common both to Preaching and Ruling Elders Howbeit in Scotland imposition of hands is not used in the Ordination of Ruling Elders as it is in the Ordination of Preaching Elders yet this is not to bee thought a defect in their Ordination for imposition of hands is not an Act but a signe of Ordination neither is it a necessary signe but is leâ—t free it is not therefore without reason that Calvin Chemnitius Gerard Bucaâ— Iaâ—iâ— Bucerus and many other of our learned Writers yea the Arch-bishop of Spalato doe all make a distinction betwixt the essentiall act of ordination and the externall rite thereof holding that ordination may be full valid and compleat not onely without the unction used in the Roman Church but even without the laying on of hands used in the Reformed Churches After the Election of Ruling Elders with the notice consent of the whole Church there followeth with us a publique designation of the persons so elected and an authoritative or potestative Mission Ordination or Deputation of them unto their Presbyteriall functions together with publique exhortation unto them and prayer in the Church for them which wee conceive to bee all that bâ—longeth either to the essence or integrity of Ordinaâ—ion I meane not to condemne Imposition of hands nor any other convenient signe in the Ordination of Ruling Elders onely J intend to justifie our owne forme as sufficient As for the maintenance and the continuance of the Office of Ruling Elders wee love not unnecessary Multiplication of questions let every Church doe herein what they find most convenient The manner of our Church in these things is such as best be fitteth the condition of the same such as cannot be in reason condemned Neither is a stipend nor continuance in the Function till Death essentiall to the Ministery of the Church but separable from the same The Levites of old served not at all times but by course and when they were 50. yeares old they were wholly liberat from the burden and labour though not from the attendance of the Leviticall service and Ministers may still upon the Churches permission for lawfull Reasons and urgent Necessities be absent a whole yeere and longer too from their particular charges The Apostles when they were first sent through Iudea tooke no stipend Mat. 10.8 9. Neither did Paul take any at Corinth 1 Cor. 9.18 The Ministers among the Waldenses worke with their hands for their maintainance The old Patriarchs were Priests and Preachers to their families and maintained themselves by the worke of their hands feeding of Flockes tilling the Ground c These things I do not mention as Rules to be followed by us but to shew that the intermission of the exercise of the Ministery the want of maintainance and labouring with the hands are not altogether repugnant nor inconsistent with the Nature of the vocation of the Ministers of the word but in some cases hic nunc may bee most approveable in them much more in Ruling Elders The Revenues of our Church are so small that they cannot spare stipends to Ruling Elders which maketh them willing to serve without stipends and lest they should be overburdened with this their service though they be chosen and called to be Ruling Elders as long as they live at least till they mâ—rit to be deposed yet our booke of policie alloweth them that ease of intermission and serving by course which was allowed to the Levits of old in the Temple The double honour which the Apostle commandeth to give unto Elders that rule well needeth not to be
any thing of that kind to the uncertainty of an occasionall meeting 3 The Apostles were freely present in any Presbyterie where they were for the time because the oversight and care of all the Churches was layd upon them Pastors and Elders were necessarily present therein and did by vertue of their particular vocation meete together Presbyterially whether an Apostle were with them or not No other sense can the Text suffer but that by Presbyterie we should understand consessus Presbyterorum a meeting of Elders and so doe Camero and Forbesse themselves expound it Sutlivius objecteth to the contrary that the Apostle Paul did lay on hands upon Timothy which he proveth both from 2. Tim. 1. and because extraordinary gifts were given by that laying on of hands Ans. There is an expresse difference made betwixt Pauls laying on of his hands and the Presbyteries laying on of their haÌ„ds Of the former it is said that Timothy received the gift which was in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the laying on of Pauls hands but he received the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the laying on of the hands of the Presbyterie as Didoclavius noteth But saith Sutlivius Timothy being an Evangelist as you hold how could hee be ordained by the Presbyterie Ans. 1. Though the Presbyterie did neither give him ordination to bee an Evangelist nor yet conferre by the laying on of their hands extraordinary gifts upon him yet did they lay on their hands as setting to the the Seale and Testimony and commending him to the grace of God even as certaine Prophets and Teachers layd hands on Paul and Barnabas and Ananias also before that time had laid his hands upon Paul 2. The Presbyterie might ordaine Timothy to be an Elder If so be he was ordained an Elder before he was ordained an Evangelist 3. If the testimony of the Presbyterie by the laying on of their hands together with the Apostles hands in the extraordinary mission of Timothy was required much more may it be put out of question that the Apostles committed to the Presbytâ—ry the full power of ordaining ordinary Ministers But it is further objected by Sutlivius that this could not be such a Presbyterie as is among us because ordination and imposition of hands pertaine to none but the Ministers of the word Ans. 1. The children of Israel laid their hands upon the Levites we would know his reason why he denyeth the like power to ruling Elders now especially since this imposition of hands is but a gesture of one praying and a morall signe declaring the person prayed for 2. Howsoever our practice whâ—ch is also approved by good Divines is to put a difference betwixt the act of ordination and the externall right thereof which is imposition of hands ascribing the former to the whole Presbytery both Pastors and Elders and reserving the latter to the Ministers of the word yet to bee done in the name of all Thus have we evinced the Apostles meaning when he speaketh of a Presbyterie and this Consistory we find to have continued in the Christian Church in the ages after the Apostles Jt is certaine that the ancient Bishops had no power to judge any cause without the presence advice and counsell of their Presbyters Conc. Carth. 4. can 23. Field Forbesse Saravia and Douname doe all acknowledge that it was so and so doth Bellarmine de Pont. Rom. l. 1. c. 8. Of this Presbytery speaketh Cyprian Omni actu ad me perlato placuit contrahi Presbyterium c. Of the Presbytery speaketh the same Cyprian lib. 2. Ep. 8. lib. 4. Ep. 5. Ignatius ad Trall and Hierom in Esa. 3. Wee finde it also in conc Ancyr can 18 and in conc Carthag 4. can 35.40 Doctor Forbesse alledgeth that the word Presbytery for fifteen hundred yeares after Christ did signifie no other thing in the Church then a Diocesan Synod But herein if hee had understood himselfe he spake not so much against Presbyteries as against Prelats for a Diocesse of old was bounded within one City Tumque jampridem per omnes provincias per urbes singulas ordinati sint Episcopi c. saith Cyprian It was necessary to ordaine Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome speaking of the primitive times yea in Country Villages also were Bishops who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rurall Bishops whose Episcopall office though limited yet was allowed in the Councell of Ancyra can 13. and the Councell of Antioch can 8. 10. Sozomen recordeth that the Village Majuma which was sometime a suburbe of the City Gaza was not subject to the Bishop of Gaza but had its owne proper Bishop and that by the decree of a Synod in Palestina The Councell of Sardis can 6. and the Councell of Laodicea can 57. though they discharged the ordaining of Bishops in villages lest the name of a Bishop should grow contemptible did neverthelesse allow every City to have a Bishop of its owne What hath Doctor Forbesse now gained by maintaining that the bounds of a Presbyterie and of a Diocesse were all one They in the Netherlâ—nds sometime call their Presbyteries Diocaeses and many of our Presbyteries are greater then were Diocesses of old Wee conclude there was anciently a Presbytery in every City which did indeede choose one of their number to preside among them and to lay on hands in name of the rest and hee was called the Bishop wherein they did more trust the deceiveable goodnesse of their owne intentions then advert to the rule of the Word of God These things premitted I come now to that which is principally intended viz. by what warrant and quâ— jure the Classicall Presbyterie among us made up out of many neighbouring congregations should be the ordinary Court of Ecclesiasticall Jurisdiction at least in all matters of highest importance which doe concerne either all or any of those congregations For resolution hereof we must understand 1. That causes common to many congregations ought not to be judged by any one of them but by the greater Presbytery common to them all 2. It is to bee supposed that particular congregations at least the farre greatest part of them have not in their proper Elderships so many men of sufficient abilities as are requisite in judging and determining the cases of the examination of Ministers of ordination deposition excommunication and the like 3. When one appealeth from a particular Eldership out of perswasion that hee is wronged by the sentence thereof or when that Eldership finding its owne insufficiency for determining some difficult causes resolveth to referre the same into a higher Court reason would that there should be an ordinary Court of a Classicall Presbytery to receive such appellations or references 4. Congregations which lye neare together ought all as one to keep unity and conformity in Church policy and government neither ought one of them be permitted to doe an
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
the Lord and the names of the twelve Tribes upon the brest-plate this proveth not a Church representative but signes representative 5. The body of the Church is now as then necessarily absent from the Consistorial actions of debating and deciding matters of Church government and of Jurisdiction and so that which was called the foundation of a representative Church doth still remaine Now before I make an end I must answer yet other two objections which have beene lately made There is one who objecteth that the Assembly of the Apostles Acts 15. can bee no president nor patterne for succeeding ages First because the Apostles were inspired with the holy Ghost which wholly guided them in all matters of the Church so as in that their determination they say expressely It seemed good to the holy Ghost and to us to lay upon you no greater burthen Now what Synod in any age after the Apostles could ever say that they were infallibly inspired and assisted by the holy Ghost Secondly that injunction of the holy Ghost and of the Apostles was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that present time for the avoiding of offences betweene Jewes and Gentiles But the like we read not afterward in all the writings of the Apostles Ans. 1. I say with Whittaker Posse alia c. That other lawfull councells may in like manner affirme their Decrees to be the Decrees of the holy Ghost if they be like unto this councell and if they keepe the same rule which the Apostles did keep and follow in this councell for if they decree and determine nothing but from the Scriptures which was done in this councell and if they examine all questions according to the Scriptures and in all their Decrees follow the voyce of the Scripture then may they affirme that the holy Ghost hath so decreed 2. If the Doctrine or exhortation of a Pastor well grounded upon the Scriptures bee the Word of God then much more is the Decree of a Synod well grounded upon the Scriptures the Decree of the holy Ghost 3. That Assembly was not of the Apostles alone but of the Apostles and Elders neither did the Decrees proceed from the Apostles alone but from the Apostles and Elders Acts 16.4 and 21.25 and in the place which is now objected Acts 15.28 not the Apostles alone but the Elders with them say It seemed good to the holy Ghost and to us What the Elders did then the Elders may doe now for time hath not diminished their authority 4. Nay what the Apostles did in that Synod the Elders may doe in a Synod now for the Apostles then did nothing but in the ordinary and common way of disputing and debating comparing reason with reason and sentence with sentence and thereafter framing the Decree according to the light which they had by reasoning and by searching the Scriptures But which is most observable the sentence of the Apostle Peter in that Synod was very imperfect and defective for he only disswadeth from imposing the yoke of the ceremoniall law upon the Churches of the Gentiles but maketh no mention of any overture for avoiding the offence betwixt the Jewes and the converted Gentiles at that time which I may suppose he would have done if his light and judgement had carried him that farre In this the Apostle Iames supplieth the defect of Peters sentence and propoundeth an overture which pleased the whole councell and according to which the decree was given sorth This made Luther to say that Iames did change the sentence of Peter And all this it pleased God so to dispose that we might understand that Synod to bee indeed a president and paterne for ordinary Synods in succeding ages 5. Henry Iacob in his third argument for the Divine Institution of the Church saith It is absurd and impossible that the Text Matth. 18. was never understood for 1500 yeares after Christ. Sure this Text Act. 15. was never understood for that whole space if the Assembly there mentioned be not a president to succeeding ages 6. It maketh nothing against us that he saith the decree of the Apostles Elders was for that present time onely nay it maketh for us for in this also that Synod was a paterne to succeeding ages forasmuch as Synods now have no power to make a perpetuall restraint from the practice of any indifferent thing such as was then the eating of bloud and things strangled but onely during the case of scandall And moreover the decree of the Apostles and Elders in that Synod is also perpetuall in so farre as it is conceived against the pressing of circumcision as necessary to salvation One objection more I finde in another late Peece which striketh not at the authority alone but at the very reputation of Synods This Authour alledgeth that the ordinary government by Synods is a thing of great confusion by reason of the parity and equality the voyces being numbred not weighed Equidem saith a wise Father at vere c. To say the truth I am utterly determined never to come to any Councell of Bishops for I never yet saw good end of any Councell for Councels abate not ill things but rather increase them Answ. 1. If the parity and equality make a great confusion in the ordinary government by Synods it shall make no lesse but rather greater confusion in an extraordinary Synod so that there is no ground for his restriction to that which is ordinary 2. If the numbring of voyces and the parity of those that doe voyce make a confusion in Synods why not in Parliaments also and in other civill Courts 3. That testimony doth only strike at the Councels of Bishops and so maketh not against parity but against imparity in Councels And to say the truth wee have found in our owne experience that Prelaticall Synods have not abated but rather increased evils in the Church 4. The words of Nazianzen for he is the Father here meant of are not to be understood against Synods but against the abuse of Synods at that time And in this we must pardon him saith Whittaker that he shunned all Synods in those evill times of the Church when the Emperour Valens was opposite to the Catholicke faith and when the faction of heretickes did most prevaile in that case indeed Synods should have produced greater evils But we trust it shall be now seen that well constituted and free Synods of Pastors and Elders shall not increase but abate evill things FINIS A POST-SCRIPT In answer to a Treatise very lately published which is intituled The Presbyteriall Governement examined WHen the Printer had done all except two sheets of my former Treatise there came to my hands a peece against Presbyteriall Governement which promiseth much but performeth little Though my time be very short yet I trust to make an answer to it as full as it deserveth It hath a magisteriall and high sounding title undertaking the examination of Presbyteriall
that the consistorian course is contrary to the practise of the Apostolick Churches because the Apostle 1 Cor. 5. writeth to the whole Church of Corinth to excommunicate the incestuous man And that by these words when you are câ—me together the whole Church is to be understood he proveth by three reasons the strength of them all we shall take together in one argument thus They among whom the fornicatour was who were puffed up when they should have sorrowed and out of the midst of whom he was to be put who had done that thing to whom it appertained to purge out the old leven and to whom the Apostle wrote not to be commingled with fornicators or covetous persons they were to be gathered together into one and to judge and excommunicate that incestuous person But they among whom the fornicator was c. were not the Elders alone but the whole Church Ergo c. And now what shall this disputer say if I cleave this his strong argument with a wedge of his own timber thus c. If they among whom the fornicator was who were puffed up when they should have sorrowed and out of the midst of whom c. were to judge and excommunicate that incestuous person then women were to judge and excommunicate him and not men only But the latter is absurd therefore so is the former My proposition he must either grant or else say that the incestuous man was not to be put out of the midst of women and that the Apostle did not forbid women to be commingled with fornicators My assumption is his own Pag. 24. where he tels us from 1 Cor. 14.34 35. 1 Tim. 2.12 that women are debarred from liberty or right of voting in publick ecclesiasticall matters Then let him see to the conclusion Another proofe of the same point he addeth from 2 Cor. 2. where he writeth to these same Corinthians to receive pardon and comfort the penitent which I might repell in the same manner But there is a word in that same Chapter which may cleare the thing Vers. 6. Sufficient to such a man is this punishment or censure which was inflicted of mâ—ny Which many if as he saith in the next page the Apostle had opposed to himselfe alone and not to all then he said but the halfe of that which he meant to say He would have the Corinthians to think it enough that the man had beene publickly censured by so many as were in their Presbyterie Now if he had beene censured by the whole Church it had been more fit and emphaticall to have said censured by all But there is another sence which well fitteth the place Heinsius observeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing the former noting those that exceed in number the latter those that are chiefe in dignity and that therefore the Apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth the rulers and Elders of that Church so that the reading shall be this Sufficient to such a man is this censure inflicted of the chieâ—e In the same sence Piâ—â—rtor taketh the words which also he doth illustrate from Mat. 12.41.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater then Ionah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater then Solomon To conclude this case the Apostle as in other Epistles so in this doth sometime point at common duties belonging to the whole Church sometime at the duties of officers That the whole Church of Corinth should have sorrowed for the incestuous man and that it was a common duty to them not to be commingled with fornicators and to have no fellowship with the unfruitfull workes of darknesse but rather to reprove them In like manner it concerned them all to comfort him being penitent But as for the judging and excommunicating of him that did belong only to the Presbytery of Corinth and so Calvin Piscator Paraeus and many others expound the Apostles words His digression to prove that the Apostle alone did not give forth sentence judiciary upon the offender is not against us but against the prelaticall party therefore I passe it What he alleageth from Act. 1. 6. 14. For the Churcheâ— right of suffrage in the election of Officers we doe most heartily assent unto it with this distinction that when the case is such as it was in the examples alleaged that is when visible politicall Churches are to be erected not having beene before then the right of suffrage in elections doth indeed belong to the whole body And though this way of election were ordinary it cannot prove that the people have the power of that authority in them to which they elect the officers no more then the Electors of the Emperour have in them power of the imperiall dignity saith Baynes But now it is not ordinary for when there is already a setled Ecclesiasticall republike or a Church with officers the officers for the time being ought by their suffrages to elect the officers that are wanting with the knowledge and consent of the Church Somewhat he demurreth upon Act. 15. for the vindication of which place I refer my reader to the second part of the former Treatise Chap. 1. 8. Neither shall I stay to examine by what Method either this discourse or the other about elections falleth into the proofe of his proposition concerning that part of the Elders office which standeth in the censuring of offenders He falleth at last into his owne channell concluding it to bee a thing most equall that the whole Church should clearely and undoubtedly take knowledge of the contumacy of the person that is to bee excommunicated of the crime for which and this we also say with him One word I desire to have cleared before wee proceed One of his grounds in his discourse about elections is that the Church officers as they are the servants of Christ Jesus so also her servants for Jesus sake 2. Cor. 4.5 The professors of Leyden say well that they are not properly the servants of the Church but of God and of Christ They are not Lords of the Church neither but Rulers Guides Bishops and Pastors of the Church yet not servants of the Church except objective that is the servants of God in the Church or for the Churches good If this bee his meaning it is well But I doubt he hath another meaning and that is that the Church doth give the power which is hers unto her officers as her servants to exercise it in her name If this bee the matter then let us marke with Baynes that the Church doth not virtually and out of power make an officer but shee doth it in Stewardlike manner ministring to the sole Lord and master of the house so that hee who is taken in doth not his office in her name but in his masters name as a Butler taken in by the Steward of the house doth not execute his office
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
injury or to give an offence unto another and for these ends it is most necessary that they be governed by one common Presbytery 5. There may be a competition or a controversie not only betwixt one congregation and another but in the same congregation betwixt the one halfe and the other yea the Eldership it selfe of that congregation may be and sometimes is divided in it selfe And how shall things of this kinde bee determined but by the common Presbytery 6. But which is caput rei these our Classicall Presbyteries have a certaine warrant from the paterne of the Apostolicall Churches For proofe whereof it shall bee made to appeare 1. That in those Cities at least in many of them where Christian religion was planted by the Apostles there were a great number of Christians then either did or conveniently could meet together into one place for the worship of God 2. that in those Cities there was a plurality not onely of ruling Elders but of the Ministers of the word 3. That notwithstanding hereof the whole number of Christians within the Citie was one Church 4. That the whole number and severall companies of Christians within one Citie were all governed by one common Presbytery The second of these doth follow upon the first and the fourth upon the third The first proposition may bee made good by induction of particulars and first it is more then evident of Ierusalem where wee finde unto 120 Disciples Act. 1.15 added 8000. by Peters two Sermons Act. 2.41 and 4.4 Besides whom there were yet more multitudes added Act. 5.14 And after that also wee read of a further multiplication of the Disciples Act. 6.1 by occasion whereof the seaven Deacons were chosen and ordained which maketh some to conjecture that there were seven congregations a Deacon for every one Certainly there were rather more then fewer though wee cannot determine how many It is written of Samaria that the people with one accord gave heed unto Philip Act. 8.6 even all of them both men and women from the least to the greatest who had before given heed to Simon of these all it is said that they beleeved Philip and were baptised vers 10.12 which made the Apostles that were at Ierusalem when they heard that the great City Samaria had received the word of God to send unto them Peter and Iohn the harvest being so great that Philip was not sufficient for it v. 14. Of Ioppa it is said that many beleeved in the Lord. Of Antâ—och wâ— read that a great number beleeved and turned to the Lord Act. 11.21 Of Iconium that a great multitude both of the Jewes and also of the Greekes beleeved Act. 14.1 Of Lidda that all who dwelt therein turned to the Lord Act. 9.35 Of Berâ—a that many of them beleeved also of the honourable women and the men not a few Act. 17.12 Of Corinth the Lord saith I have much people in this Citie Act. 18.10 Oâ— Ephesus wee finde that â—eare fell on all the Jewes and Greekes which dwelt there and many beleeved yea many of the Magicians themselves whose bookes that were burned amouâ—tâ—d to fifâ—y thousand peeces of silver so mightily grew the Word of God and prevailed Act. 19.17.18.19.20 Unto the multitude of Christians in those Cities let us adde another consideration viz. that they had no Temples as now wee have but private places â—or their holy Assemblies such as the house of Mary Act. 12.12 the Schoole of Tyrannus Act 19.9 an upper chamber at Trâ—â—s Act. â—0 8 Pauls lodging at Rome Act. 28. â—3 Neither doe I see any reason why the Church which was in the house of Aquila and Priscilla Rom. 16.5 1 Cor. 16.19 should not be understood to bee a congregation as Erasmus readeth it that is such a-number of Christians as met together in their house So wee read of the Church in the house of Nymphas Col. 4.15 And of the Church 〈…〉 house of Archippus Philem. v. 2. 〈…〉 iâ— is certaine that Christians met together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house Domatius Act. 2.46 both these considerations viz. the multitude of Christians in one Citie and their assembling together for worship in private houses have also place in the next ages after the Apostles Let Eusebius speak for them both Who can describe saith hee those innumerable heaps flocking multitudes throughout all Cities and famous Assemblies frequenting the places dedâ—câ—ted to prayer Thereafter he proceedeth to shew how in aftertimes by the favour of Emperours Christians had throughout all Cities ample Churches built for them they not being contented with the old Orâ—toria which were but private houses Now these two the multitude of Christians and the want of Temples shall abundantly give light to my first proposition But it may bee objected to the contrary that all the Disciples at Ierusalem did meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place Act. 2.44 And the same is said of the Church of Corinth 1 Cor. 11.20 Ans. The disciples at Ierusalem being at that time above 3000. it cannot be coÌ„ceived how any private house could cotain them Beside it is said that they brake bread that is did celebrate the Lords Supper from house to house Therefore many good interpreters understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the Disciples were linked together into one by amity and love an evidence whereof is given in the next words and had all things common To the other place wee answer 1. That Epistle whether it were written from Philippi or from Ephesus was undoubtedly written very lately after the plantation of the Gospel in Corinth while as that Church was yet in her infancie And if it should bee granted that at that time the whole Church of Corinth might and did meet together into one place this proveth not that it was so afterward for the Churches increased in number daily Act. 16.5 But 2. the place of the Apostle proveth not that which is alledged for his words may be understood in sensu distributivo It was no solecisme for one that was writing to divers congregations to say When yee come together into one place meaning distributively of every congregation not collectively of them all together My second proposition concerning the plurality of the Ministers of the Word in those great Cities wherein the Apostles did erect Christian Churches ariseth from these grounds 1. The multiplicity of Christians 2. The want of Temples of which two I have already spoken 3. The daily increase of the Churches to a greater number Acts 16.5.4 There was need of preachers not only for those who were already converted in the City but also for labouring to winne the unbelievers who were therein These reasons may make us conclude that there were as many Pastors in one City as there were sacred meetings therein and some more also for the respects foresaid And what will you say if we finde examples of this plurality of Pastors in Scripture Of the Bishops or Pastors