employment or state of preheminencie is also a concession so farr from endammaging our cause that it furnisheth us with a plea of Apostolical warrant and authority for Prelatical Episcopacy But I will conclude this Chapter with a note from our observing Whitgift of these zealous contenders for equality in the Ministry Arch Bishop Whitgift defence of Answ to the Adm. Traâ—t 8. p. 299. Though they pretend saith he equality in words yet they mean it in others not in themselves for they would have him to be the best rewarded and most reverenced that hath the most and best gifts which every one of their chief Captains perswades himself to have So that in the end there would be as great a doe after their manner Which of them should be chief as ever there was betwixt the Bishop of Rome and other Bishops or betwixt Canterbury and York in times past In the mean time you may easily understand if you please that notwithstanding they themselves would be exempted from the jurisdiction of Arch-Bishop Lord Bishop c. yet do they challenge to themselves as great jurisdiction over their Parishes or congregrtions and as lofty dominion over Princes Nobles and all as ever the Pope did over the whole Church CHAP. VII Dr Hammond's account of Church-government church-Church-power originally in Christ and personally exercised by him on earth This power described by Christ negatively and affirmatively The Apostles Christ's successor's Their office not Temporary and to end with their persons proved from Christ's affirmation and promise and the histories of those times The assumption of Matthias to the Apostolacy The seven Deacons James the just made Bishop of Jerusalem and call'd an Apostle Timothy and Titus ordained by St. Paul with power themselves to ordain others They and other Bishops successors of the Apostles and therefore also call'd Apostles The Angels of the seven Churches of Asia Concordant testimonies out of Antiquitie The Council of Chalcedon Polycrates Irenaeus Tertullian The manner of succession cleared Commission required in all Church-officers from them that received it immediately from Heaven or their successors NOw for the Reader 's satisfaction in this matter of the Government of the Church I will subjoyn a clear relation extracted from the elaborate writings of our Learned See Dr. Hammond Letter of Resol uaere 5. Dissertat alibi and Judicious Hammond It cannot be denyed that Christ Jesus was sent down in our humane flesh to exercise in his own person and so to found an office of Government on Earth as it was prophesied of him Isa 9.6 Isa 9.6 and 61.1 61.1 That the Government should be upon his shoulder and that the Lord had anointed which the Chaldee Paraphrase generally renders by exalting him and as a preparative to that that the Spirit of the Lord was upon him to preach the Gospel c. Which Prophesie is acknowledged to be fulfilled in Christ St. Luke 4. 18. 21. St. Matt. 3. 16. That Spirit of God upon his being baptized by John immediately descending upon him Now what this office was is by Christ himself set down first negatively then affirmatively St. Luke 12. 14. St. John 18. 16. Negatively That he was not constituted a Judge of civil interests and that it was not a Kingdom of this world which he pretended to And so all pretension of right from him to interpose in or disturb civil governments or judicatures or to make any change in the Principalities of the world is utterly disclaimed in the foundation Affirmatively First in the general that he came to call sinners to repentance to save that which was lost to bring the spirits and souls of men into a regular compliance with the Laws of God to rule reign in mens hearts by faith And then in particular First To preach and reveal the Will of God Secondly To gather proselytes and admit them by Baptism into his Church the Society of those who profess the Faith of Christ Thirdly To confirm and farther build up and instruct those that are thus admitted 4. To remove those from the priviledges of that Society who walk unworthy of them by that means most probably to â—educe them Fifthly To receive these upon testification of their repentance into the embraces of his arms the communion of the Church again And lastly to communicate this power to others in what measure he thought expedient In all respects he is said to be sent into the world St. John 17.18 19 20 21 sent by his Father as Governours are said to be sent by the Supreme Ruler 1 St. Pet. 2. 14. St. Matt. 9. 6. 28 18. with Commission to that purpose to have power on earth to forgive sins to have all povver deliver'd unto him in Heaven and Earth and particularly St. John 13. 33. Heb. 3. 1. 13. 20. 1 St. Pet. 2. 25. to be the Teacher and Lord of his Church or Disciples our High-priest and Apostle the great shepheard of the sheep and so the only Pastor and Bishop of our souls What Christ had thus received from his Father by his Mission or Commission he exercised in his own person as long as he remained on the Earth preached the Gospel instituted Rites called and entertained Disciples by them received and baptized Proselytes or Believers commanded them and used their ministry their voluntary not constrained obedience designed some to certain offices and only for a time the Seventy as Harbingers in one journey of his to assist or be useful to him others he invested with a weightier and more lasting authority left them his successors on earth sent them as he was sent by his Father gave them the same Commission which he had received to be executed in the same manner by them and each of them after his departure as Joshua succeeded Moses in his Office and Power All which is in every branch of it clear from the express words of Scripture They that had this Commission from Him were in his life-time called Apostles that title denoting Proxies or Procurators which act in the name and stead of him whose Proxies they are according to the known rule of the Jews Apostolus cujusque est ut quisque Every ones Apostle is as himself to which our Saviour seems to referr St. Matt. 10.40 making himself his Father's Apostle or Proxie and the Twelve St John 17. 18 20 21. his But at his departing from the world then he solemnly instated his power on them and sealed their Commission to them as it had been sealed to him by his Father This also is very distinctly and particularly set down in H. Writ through the several branches of this power St John 5. 23. St. Matt. 19. 28. St. Luke 22. 30. 1 Cor. 6. 3. 2 Cor. 10. 6. St. Mat. 10. 6. St. John 20. 23. Isa 22. 22. Rev. 3. 7. St. Mat. 16. 19 St. Mat. 19 28. St. Luke 22. 30. St. Mat. 21. 42. Ephes 2. 20. St. John 5. 24. 17 18.
by the accordance and consent it hath with other greater Evidences now to follow To proceed then to the Histories of those times which are most competent to clear the matter of fact A first evidence of this sort is the Assumption of Matthias into the place of Judas the traditor and desertor Act. 1 Act. 1.20 22 25. who lost his office and soon after his life Wherein we see St. Peter upon the prophetical prediction of Judas's fate and the last branch of that his Bishoprick let another take concludes with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessity that one of those that had continued with them from the beginning and so was qualified for it should become with them a witness of the Resurrection and by the form of their Prayer for God's direction and revelation of his will which he had pitch'd on it is evident that taking his Bishoprick verse 20. is all one with taking the lot or portion of that Ministry and Apostleship verse 25. Soon after this it is apparent Act. 6. that the Apostles Act. 6. to make their burden more supportable did by imposition of hands create seven Deacons in Jerusalem which although it be not an example of their constituting successors to their whole Office yet is an evidence that they vvere able to communicate to others any part of that povver committed to them by Christ And then Why they might not in whole as well as in part communicate it unto others vvho might succeed to it after their departure from any place or finally out of the world as vvell as assist them being present by undergoing in their stead some part of it there is no imaginable reason to be rendred but on the contrary the example of Moses vvho first assumed the seventy to assist him and at that time God gave them of his Spirit and so part of his Power and after constituted Joshua to succeed him will be directly applicable to this matter Thirdly After and beside the instituting of this office on the Twelve it was the Will and Appointment of God Act. 13.2 that Saul and Barnabas should be assumed to it and that immediately after James the Apostle's death ch 12.2 in the same manner as Ephraim and Manasses supplied the place of Joseph when he dyed Fourthly By comparing some passages of Scripture with the plain assertions of antient Writers and Fathers of the Church it may be concluded that James the just that had the title of Brother of the Lord was constituted Bishop of Jerusalem being none of those twelve Apostles by Christ himself say some Theophyl in 1 Cor. 15.7 at his appearing to him after the Resurrection but as it is more generally resolved on by the Apostles which received their power from Christ and that in the 19th year of Tiberius i. e. the next year after the death of Christ saith Eusebius in his Chronicle Hence it is that this James though none of the twelve is called an Apostle Gal. 1.19 and perhaps Act. 15.6 and 22. and in the inscription of his Epistle he is entitled the Apostle James and accordingly Com. in Isai St. Hierom calls him the thirteenth Apostle which farther yields him a priority before Paul and Barnabas as being after him admitted to that dignity to whom he gives the right hand of fellowship Gal. 2.9 And being at Jerusalem his Episcopal See See Dr. H. Dissert 4. cap. 3. is there named before Peter and John two principal Apostles Fifthly Of St. Paul it is not only said by himself expresly that he had laid hands on Timothy and that thereby the gift of God 2 Tim. 1 6. 2 Tim. 4 1◠fitting him for the Episcopal function was given him but farther that he was by him left at Ephesus to exercise this Authority to command some which includes power to teach no other doctrine i. e. to suppress hereticks 2 Tim. 1. ◠And the same is as clear of Titus who is by him left in Crete Tit. 1.5 with power of regulating things not yet ordered in that Island and to ordain Elders in every Church which being two branches of Episcopal power it is by the Antients generally affirmed that he was instituted the Metropolitan or chief Bishop of that Island as Timothy at Ephesus the Metropolis of Asia and accordingly these two are stiled Apostles also as receiving the same power or Commission that Christ had given to the twelve Dissert 4. and to St. Paul which is observable likewise of divers others And accordingly 't is the general affirmation of Theodoret that those who now are called Bishops were called Apostles but in process of time they left the name of Apostles to those that were truly so sent immediately by Christ and imposed the name of Bishops on those others that had been antiently call'd Apostles Sixthly It farther appears that as Timothy and Titus were thus ordained by St. Paul so they had thereby also power to ordain others through all Churches in those Regions where they were placed and accordingly did actually ordain them And so the power given the Apostles was sure no temporary power but as from them derived to others so from those others farther communicated and all this by express testimonies of Scripture For that St. Paul should leave Titus in Crete on purpose to ordain Elders there and prescribe Timothy as well as him What sort of men and how qualified should be constituted Bishops and Deacons in the Churches and they should make no use of that power is not imaginable nor could be controverted though there were no other book in the world but the New Testament whereas the testimony of the following Church-writers is clear that in rete the one and in Asia the other had the ordaining first and then the judging of many Bishops and that as there so every where else the Bishops in their several Churches were the successors of the Apostles and therefore many of them call'd Apostles also as hath been already intimated St. Hierom St Hieron in Ps 45. is positive Pro patribus Apostolis filii Episcopi For the Fathers the Apostles are the Bishops their Sons And again Ep. ad Marcel Apudnos Apostolorum locum Episcopi tenent Bishops with us do hold the place of the Apostles and to the same effect sundry others which I list not here to recite Seventhly It is manifest by the Epistle of Christ to the seven Churches of the Proconsular Asia deliver'd by vision to St. John that there were at the date of that Epistle Rulers or Governours of each of those Churches to whom under the title of Angels the care of those Churches was committed That these were any of the twelve Apostles or others constituted from Heaven immediately neither is nor can be pretended by any It remains therefore that it must be a derived communicated power whether mediately or immediately from one or more of the Apostles that first preached the Gospel there which
boldness usual to men of his way remarqued His sixfold enumeration of Gospel-Institutions The first of them fixed upon viz. The calling gathering and setling of Churches with their officers as the seat and subject of all other solemn instituted worship Quaere How setled Churches are the subject of all instituted worship since Preaching of the word goes before them which the Catechist names for the fourth Gospel-Institution from pag. 97. to p. 100. Chap. 2. The Catechist's general doctrine of Churches proposed Proofs from the Catholick Church or the National Church of the Iews impertinent to his particular Churches The Catechist's texts for Christs institution and appointment of such particlar Churches as the foundation-ordinance of Gospel-worship examined St. Cyprian's comment upon those words Where two or three are gather'd together in my name I am with them Particular Churches acknowledged to have been intended and approved by Christ though not in the Catechist's sense nor by the cogency of his arguments The proper difference between the Iewish and Christian Church stated from pag. 100. to p. 109 Chap. 3. The qualification of his Church-members enquired into His opinion that none be admitted members of particular Churches but true believers real Saints persons regenerated converted vivified illuminated justified adopted elected declared The danger of this opinion intimated The Catechist set against himself and posed with his own arguments about it The word of God not the only means of conversion The solemn League and Covenant required by the Catechist to the formal constitution of particular Churches The several pretensions unto this as Christs institution examined and rejected The consent required to all other societies and pattern of the Iewish Church untruly and impertinently urged The chief reformations of the Iewish Church not by any voluntary covenants of the people but the authority of the supreme Rulers 2 Cor. 8.5 abused and misapplyed to the Macedonian's entrance into a Church state The way of the Church at Ierusalem glanced at The Baptismal covenant renewed at Confirmation conformable thereunto but will not serve the Catechist 's turn The weakness of other proofs offered from pag. 109. to p. 127. Chap. 4. A Scripture account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of professors wherein are good and bad Saints and Hypocrites mixed together The Minister's unworthiness nulls not the officacy of Divine Ordinances the presence of evil members in Church-communion hurts not those who consent not to their sins and impieties from pag. 128. to p. 141. Chap. 5. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by argument of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Iews to their Synagogues The Centurions Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.28 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to Gods worship and service from pag. 141. to p. 155. Chap. 6. The necessity of Government in the Church intimated and that as to it 's formal constitution The Catechist's distinction of Church-officers extraordinary and ordinary without Scripture-proof Extraordinaries granted in the Apostles and yet not their office it self for a season only Arch-Bishop Whitgift at large of this distinction against T. C. The Catechist's enumeration of ordinary Officers How politickly Deacons there left out His great argument from a community of names to an equality among Ministers disabled The name Bishop not unfit to denote preheminence whether we consider the notation of it or the use of it in the Old Testament or in the New The same demonstrated for the name Elder wherewith the Catechist matcheth it and the several instances alledged by him to the contrary A Taste by the way of the Catechist's confidence Prelacy in Church government argued from the Scripture-instances of Deacons under Bishops and the examples of Timoth and Titus The Catechist's exceptions at the two last answered The enemies of superiority among Ministers mean it in others not themselves from pag. 155. to p. 177. Chap. 7. Dr. Hammond's account of Church-government Church power originally in Christ and personally exercised by him on earth This power described by Christ negatively and affirmatively The Apostles Christ's successor's Their office not Temporary and to end with their persons proved from Christ's affirmation and promise and the histories of those times The assumption of Matthias to the Apostolacy The seven Deacons Iames the just made Bishop of Ierusalem and call'd an Apostle Timothy and Titus ordained by St. Paul with power themselves to ordain others They and other Bishops successors of the Apostles and therefore also call'd Apostles The Angels of the seven Churches of Asia Concordant testimonies out of Antiquitie The Councel of Chalcedon Polycrates Irenaeus Tertullian The manner of succession cleared Commission required in all Church-officers from them that received it immediately from Heaven or their successors from pag. 178. to p. 195. Chap. 8. The Catechist's opinion of the indispensable necessity of Ministers being chosen by the people largely declared His two Scripture-instances examined Act. 6. Act. 14. The choice of the seven Deacons no rule for all Churches in the constitution of Officers The choice it self an occasional permission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to ordain by the election or suffrages of the community A tast of the Catechists Learning and Modesty Antiquity untruly referr'd to by him for the peoples right to chuse their Ministers His reasons strike as the Civil State no less than the Ecclesiastical that there must be no Rulers in either but by the people's choice There is no duty required of the people as to their Officers and Governours which makes this choice contended for necessary Arguments against Popular Elections as unconformable to the way of the Old Testament made by incompetent judges the occasion of divisions and fashions reflected on extreamly
but a right whereby a man hath power to do that rightly and lawfully which before he could not do This Gifts will not give to any for if they did they would do it to all that have received them 2. That after power and authority received Gifts in their exercise are still to be restrained by the rules of prudence good order and edification so as to keep their subserviency to an higher end And thus the Apostle limits the exercise even of those extraordinary and miraculous gifts that were in his time in the Church 1 Cor. 14.26 27 28 29 30 31 32 33. Lastly Whereas he saith That If he have not received such Gifts as compleatly to enable him to the discharge of the whole work of the Ministry in the Church it is not lawful for the Church to call him thereunto 'T is answered That the Church may lawfully admit a man to a part of the Ministry for which he is qualified though she admit him not unto the whole for which he is not qualified And where the person is compleatly qualified for the whole Ministry yet may the Church for order sake admit him to it by degrees making tryal of him first in lower offices and then advancing him to an higher rank And thus briefly of the first Quaery The second part of the Question is Q. 2. Ca◠p. 138. concerning the relation of the same person to more Churches than one at the same time and his undertaking to discharge the duty of his relation unto them as an Elder or Minister Whereto his Answer is short And this also is irregular and unwarrantable The general reasons are to to be fetch'd out of the general answer before prefixed 1. There is no president or warrant for this in Scriture 2. 'T is not consistent with the duty of the Ministry Nor 3. With the nature of the relation between the Elders and the Church Whereto in the Explication little new is added save an applying of them more particularly to the matter as consider'd under a two-fold qualification or distinction viz. a formal or virtual relation unto more Churches yet I will annex the whole Now a man may hold the relation of an Elder Pastor or Minister unto more Churches than one two wayes 1. Formally and directly by an equal formal interest in them undertaking the pastoral charge equally and alike of them being called alike to them and accepting of such a relation 2. Virtually when by virtue of his relation unto one Church he puts forth his power and authority in ministerial acts in or to wards another Cat. p. 138. 139 140 141. The first way is destructive both of the office and duty of a Pastor for as Elders are ordained in and unto the Churches respectively that they are to take care of Act. 14.23 Tit. 1.5 and their office or power consists in a relation to the Church that they are set over so they are commanded to attend unto the service of the Churches wherein and whereunto they are so ordained Act. 20.28 1 Pet. 1.2 and 5.2 and with all diligence care and watchfulness as those that must give an account Heb. 13.17 Which no man is able to do towards more Churches than one the same duty being at all times to be performed towards all And because the whole authority of the Elders Pastors or Bishops of Churches is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office vvithout the least pretence of authority to delegate another or others to act their part or to do their duty which would be an effect of autocratical authority and not of obedience or ministry The latter way also of relation unto many Churches is unwarrantable For 1. It hath no warrant in the Scripture no law nor constitution of Christ or his Apostles can be produced to give it countenance but Elders were ordained to their own Churches and commanded to attend unto them 2. No rule is given unto any Elders how they should behave themselves in reference unto more Churches than one in the exercise of their ministerial power as there are rules given unto every one for the discharge of that duty in the Church whereunto he is related 3. There is no example to give it countenance recorded in the Scripture 4. The authority to be put forth hath no foundation 1 Not in the gifts they have received for ministerial power is not an absolute ability or faculty of doing what a man is able but a right c. 2 Not in their election for they are chosen in and by that Church whereunto they stand in especial relation whose choice cannot give ministerial power over any but themselves 3 Not in their setting apart by fasting prayer and imposition of hands for this is only unto that office work and power whereunto they are chosen They are not chosen for one end and set apart for another 4 Not from the communion of Churches for that gives no new power but only a due exercise of that which was before received Thus hath the Catechist resolved the second Quaery In the examination whereof I observe five or six propositions which here seem to be asserted contrary to truth and a brief reflection upon them will shake the principal foundations that the Catechist leans unto 1. That none can be a Gospel-minister unless he be first chosen by some particular Church Ordination being here said to be only a setting apart to that office and work and for that end whereunto they are chosen But this hath been before disproved 2. That none can be ordained a Minister but with relation unto some particular Church as his cure and charge for Ministerial power is here said to consist in a relation to the Church they are set over Now it will not be sufficient for the eviction of this that Paul and Barnabas are said to ordain Elders in every Church Act. 14 23. or that Titus is willed to ordain Elders in every City Tit. 1.5 which are the Scriptures referr'd unto but there must be some such Text alledged which saith No Ministers of the Word shall be appointed but unto a certain particular Church as their pastoral charge for there may be Elders ordained in and unto particular Churches as their especial cure and yet others also admitted to the Ministry which have no such determinate cure committed to them This was usual in the Apostles times and therefore may still be warrantably as vvell as profitably continued The Catechist should do well to shew what particucular Church Philip Epaphroditus Andronicus Junius and others were ordained unto The Canon indeed provideth that Ministers be not commonly ordained sine titulo without some title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely and at large as the Council of Chalcedon hath it Concil Chalced. cap. 6. Act. 15. but the meaning is a prudential provision that none none be
in five senses 1. In an Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Officer or Captain of the host Numb 31.14 Judg. 9. 28. 2 Kings 11.15 2dly Among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34.12 17. 3dly In the City the Ruler or Prince and especially of the Priests and Levites Nehem. 11. 9 10 14.22 4thly In the Ministry of the Temple Numb 3.32 Eleazar the son of Aaron who is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Rulers of the Levites is stiled Numb 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Eleazar or Overseer 5thly In the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 11.18 the Bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament it will also in the New denote prefecture or ruling power in the Church Come we then with the Catechist to the New Testament And first It is much that it should scape his notice that the office of the Apostles themselves the Apostolate which must needs be granted to include preheminence is call'd from this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 a Bishoprick His Bishoprick let another take But secondly There needs no other conviction than what his own Instances will afford us where First He acknowledgeth that Bishops are the same that are elsewhere called Elders and makes that the ground of his argument which I shall now urge against him The name Bishop then apparently is not less fit to denote a preheminence than that of Elder because he owns them equally characteristical of the same persons Let us therefore consider somewhat more distinctly the account of that name and who are the persons pointed at by it in the New Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks See Dr. H. on Act. 12.30 and Phil. 1.1 is used both for Rulers and Old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Mayors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and prefecture in the Old Testament So Eliezer the Steward of Abraham's house Gen. 15.2 who was placed over all his servants and goods is called Gen. 24.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and Ruler of all that he had So the Elders of Pharaoh's house and of all Egypt Gen. 50.7 are the Prefects and Administrators of the King's house and of all Egypt So the Elders of the Moabites are the Princes of Moab Numb 22.7 8. So when all dominion was founded in the priviledges that belonged to the first-born the Princes of the Families or Kindreds are call'd indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such were the Elders of Israel Exod. 3.16 18. and 4.29 the heads or rulers of the families or kindreds ch 6.14 rulers of the congregation ch 16.22 who are again call'd the Elders of Israel ch 17.5 6. and 18.12 and Elders of the Tribes Deut. 31.28 And when Moses appointed Judges for lighter causes Exod. 18.22 who should have power over thousands and hundreds and fifties and tens i. e. first over so many families after over greater or lesser cities these were by them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogues and the like And so when the 70 Elders were taken in to assist Moses Numb 11.16 to whom the great Sanhedrim at Jerusalem succeeded it is evident that these were so call'd because they were Princes or Prefects or Rulers of the people before they were thus chosen by Moses And so the word Elder was not a denotation of one of the Sanhedrim any otherwise than as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people And accordingly of three sorts of men of which the Sanhedrim consisted but one is call'd Elders the other Scribes and Chief Priests By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and Writers of the New Testament is affixed to the Governours of the Christian church the several Bishops of several Cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jews are in the christian church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders hath been also extended to a second order in the Church yet in the Scripture-times it belonged principally if not alone to Bishops there being little or no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him And accordingly when St. Paul gives directions to Timothy for the ordaining of Church-officers he names Bishops and Deacons but no second order between them 1 Tim. 3. and so to Titus And thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men who with St. Paul consecrated him 1 Tim. 4.14 2 Tim. 1.6 Thus St. Peter calls himself Peter the Elder 1 Pet. 5.1 and St. John the Elder John 2 Joh. 1. 3 Joh. 1. and Ignatius ep ad Philad calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyterie or Eldership of the Church Thus then though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles So Act. 20. The Bishops there are not as the Catechist saith the Elders of the particular Church of Ephesus nor is there any such thing said of them verse 17. whereto he referrs us but rather of all Asia at least those that belonged to Ephesus as their Metropolis and therefore St. Paul tells them they had known how he had been with them all the time from the first day that he came into Asia verse 18. and St. Irenaeus saith l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Epheso proximis civitatibus The Bishops and Elders being assembled at Miletus from Ephesus and the next Cities And so in like manner
was thus vested in those Angels in respect of which not only that honourable title of Angels is bestowed upon each of them by Christ himself the same that on the High-priest among the Jews Malach. 2.7 but they are also resembled to so many starrs held by Christ in his right hand Rev. 1.16 and 2.1 which is an infallible evidence that this dignity and power of theirs was approved and confirmed by Christ And to so clear a testimony of Scripture we may farther add the words of the Council of Chalcedon Concil Calced Act. 2. concerning the Church of Ephesus one of those seven that from Timothy to that time there had been 27 Bishops there to which it is consequent that either Timothy or some follower of his was this very Angel that Christ wrote to Ep. ad Victor apud Euseb Hist Eccles l. 5. c. 11. St. Iren. l 3. c. 3. And so Polycrates that was not long after St. John's time affirmeth himself to be the eighth Bishop of that City And so when Irenaeus affirms of Smyrna another of those seven Churches that Polycarp a Disciple of the Apostles was by them constituted Bishop of that City Tertull. de praeser c. 32. and when Tertullian saith of him that he was so constituted by St. John as Clemens was at Rome ordained by St. Peter 't is clear that the Apostles power was not determined in themselves Ibid. and of this Tertullians testimony is most distinct and universal that as in Smyrna and Rome perinde utique caetera Ecclesiae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent The rest of the Churches in like manner exhibit those who being constituted Bishops by the Apostles were their successors spiritually begotten by them Adv. Marcion l. 4. c. 5. And again speaking of these Churches of Asia which were Johannis alumnae taken care of and fed by St. John he saith Ordo Episcoporum ad originem recensus in Johannem stabit authorem The order of Bishops being recounted to the beginning devolves to St. John the Apostle the first Author of it I forbear to add more lest what I designed for a short discourse only swell into a Volume Thus hath this controversie been sufficiently cleared by some remains in the Scriptures whereto the concordant testimonie of all antiquity most readily affords a suffrage And then as to the setling the Monarchy of the Jews the way set down in Scripture is this That God by a Prophet sent immediately from him designed first the person of Saul and after of David and after the succession or line of Dauid by Solomon and Rehoboam came down from Father to Son through all the Kings of Judah without any new revelation or mission of Prophets to anoint and constitute a new King when the former was deceased or rather as when God had first called Moses and by miracles sealed him a Commission from Heaven to be Ruler over the Jews and after taken of the Spirit that was upon him and put it upon the Elders to be his assistants for the succession to of either those offices there was no more used or thought needful but that Moses should lay his hands on Joshua and give him a charge Numb 27.19 20 21. and put some of his honour upon him and that the seventy thus created to their office should by imposition of hands admit others to the same dignity so for the setling Governours in the Church God first sent down his Son Jesus Christ to be personally the founder and head of it sent down his Spirit to demonstrate and constitute him so and after his departure this power being before his death instated on the Apostles the H. Ghost again descended on those Apostles and some the like prodigies from Heaven were used towards others for the setling them in their dignities But when that was done the wâ—ole business of a succession was provided for by a more easie and familiar course that those that were thus sent by the Apostles through imposition of their hands as they had been by Christ through the descent of his Spirit hovering over and resting on them and as Christ by his Father with the like solemnity should after the same manner communicate it to others fitly qualified for it Which that it was actually done in the several Churches as it cannot be expected to be recorded in the New Testament which can speak no farther than to those times of which it writes so to some mentions of it which are found there infinite suffrages are added from the following writers by whom it far more evidently appears that this power of the Church did not end in the Apostles persons but continued to their successors the Bishops in the several branches than by the Old Testament and other Jewish writings now extant it appears either that it was God's will that the Son should succeed the Father in the Kingdom of which yet there is no doubt when it was not countermanded by a Prophet sent from God or that in the Sanhedrim new men were received into the places of the deceased of which also there is yet no doubt made by any Having cleared the whole matter thus far there will be now no need to declare what powers they are which are thus conveyed to the Bishops or officers in the Church it being already manifest that the power of planting governing and continuing of the churches being first vested in Christ was from him derived to the Apostles and from the Apostles to the Bishops and so that the power of preaching baptizing teaching confirming consecrating the Sacrament of the Eucharist binding and loosing blessing in marriage visiting and praying over the sick and at last constituting others like themselves either in whole by communicating entirely their whole power to them or in part by giving them some limited powers for some certain offices were thus communicated Of which all that will be necessary to be added is only this which natural reason dictates to every one That no man ought to assume to himself any Office in any Society but he that is designed to it by him that hath the supreme power in it nor consequently in the church but he that is called as was Aaron i. e. hath received mission or commission from God which being not now pretended by any to be received immediately from Heaven there is but one way imaginable for any man to claim it viz. By receiving it from them who immediately have received it from Heaven And then the whole matter is devolved to a short issue That every one that thus runs is obliged to shew his commission by which he may appear to be sent and that being once produced to whatsoever acts that extends to those he will be allowed to be sufficiently authorized but to nothing else And vvhosoever will not stand to this award must not only cast off the Church of Christ from being his Mother and confess Christ
admitted into any Ecclesiastical degree Distinct 70. See Whitgift Tract 4. p. 223. except he have something to live upon Ne dicatur Mendicat in plateis infaelix clericus as the Gloss in Gratian well interprets and not a law that every ordained Minister must have of necessity some particular Flock committed to his cure * Perceive they not how by this means they make it unlawful for the Church to employ men at all in converting Nations for if so be the Church may not lawfully admit to an Ecclesiastical function unless it tie the party admitted unto some particular Parish then surely a thankless labour it is whereby men seek the conversion of Infidels which know not Christ and therefore cannot be as yet divided into their special Congregations and Flocks Hâ—oker l. 5. p. 330. 3. That no Minister hath power to depute another for his Curat Vicar or Substitute because saith he the whole authority of Elders Pastors or Bishops is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office without the least pretence of Authority to delegate another or others to act their part or do their duty which would be an effect of autocratical authority and not of obedience or ministry The authority of the Apostles was ministerial as well as that of others so much the Text quoted declares 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God and yet did they delegate others to part of their duty when they set apart the seven Deacons to ease them of their care in providing for the poor And a prime steward may depute certain officers under himself without the assuming of autocratical authority It no wayes follows because a Shepheard chargeth another with the oversight of his Flock for a time that therefore he makes himself Lord or Owner of the Sheep or because a Watchman tired himself deputes another in his room that he makes himself the Mayor of a Corporation or Prince of a Kingdom Ministerial authority is not wholly debarred the priviledge of deputation not but that every Minister is obliged to do his duty for the very performance of that duty of his to the universal Church of Christ the Kingdom wherein he is and sometimes his private concerns may engage him for a while from his particular cure and so make it necessary for him to use a delegate As when St. Paul sent for Timothy from his charge at Ephesus to Rome c. 4. That no Minister may exercise his power and office out of his own particular Church and Charge whereto he is chosen and ordained as having no Ministerial power but by and from the Election of that particular Church whereunto he stands in especial relation and whose choice cannot give ministerial power over any but themselves This I take to be the sense of the Catechist And if thus it be it will be impossible for any cure upon the greatest occasion of absence sickness or the like to be supplied For according to the Catechist First There is no Minister without his particular Church which he is obliged at the same time to attend unto And secondly None hath power and authority to officiate out of the Church wherein and whereto he was chosen And thirdly the communion of Churches gives no new power but only an exercise of what was before received 5. That no Minister may have relation to more Churches than one at the same time This is most directly contended for But methinks 1. So much being ascribed to the peoples call and choice by the Catechist this Election at least by more Churches should impower him to their oversight And 2. This the rather still where two particular Churches may be so small and nearly conjoyned as not to equal the greatness of some other single and particular charge Well but he hath determined it to be irregular and unwarrantable 1 Because it hath not warrant or president in the Scripture I instance in St. Paul his care of all the Churches and if that sound too high in Titus his charge of and relation to all the Churches of Crete and indeed answerably every Bishops cure of the particular Churches in his Diocess 2. 'T is destructive to the office and duty of a Pastor but this cannot be made good unless the Catechist can justifie his grand supporters of it 1. That the same duty is at the same time to be performed toward all Why may it not suffice if it be performed successively one hour suppose to the one Church and another unto the second c 2. That a Minister may not depute another to officiate for him Which hath been already considered Now what can be argued farther 3. from the nature of that relation which is between the Elders and the Church I understand not unless he can demonstrate that a Shepheard may not have two or three Flocks under his charge I will only here add a specimen of the vulgar rhetorick used among the Brethren of the Separation in these matters from the resemblances between a Pastor and his People with a Shepheard and his Flock a Watchman and a City and such like as I find it managed by cartwright the head of this faction and then the apt Reply made unto him by our Reverend Whitgift For those that preach T. C. to have a whole Diocess or Province or Realm to be their Flock or City to attend upon is contrary to the policy or good husbandry of all those that would have their City fafe or their Flock sound For Who are they that would appoint one for the watch of a thousand Towns or Cities whenas all they which love their safety would rather have for every Citie many Watchmen than for many cities one Or What is he that is so watchful and circumspect whose diligence and watchfulness one Citie assaulted with enemies will not wholly occupy and take up Or What is he whose sight is so sharp that he can see from one end of the Diocess or Province or Realm to the other end thereof Or What is he that will commit the keeping of twenty thousand sheep to one man that looketh for any good or encrease of them How shall all these hear his whistle how shall all know his voice when they cannot hear it how shall they acknowledge him when they cannot know him how shall they follow him when they cannot see him go before how shall he heal their diseases when he cannot possibly know them These are analogies drawn from the nature of those things which Ministers are likened unto and are for the most part used of the Holy Ghost expresly Now mark the Answer Whitgift Defence Tract 4. p. 220. 221. It is a great point of good husbandry and policie also to have beside the several Shepherd over several Flocks and sundry watchmen
urged here An examination of the express Scriptures pretended to authorize these Officers Mr. Mede's excellent discourse upon 1 Tim. 5.17 Who are meant 1. by Elders there Five expositions which do all exclude these Lay-Elders pleaded for in contradistinction to the civil Magistrate as well as Teaching Prebyter 2. By double honour The Catechist's exceptions to some branches of the exposition given of these words answered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote that ordinary labour which is incumbent upon all Pastors and Teachers as their constant duty Bishops may pertinently enough be meant by the Elders spoken of notwithstanding the catechist's cavils The same qualifications absurdly required in the Ruling as in the Teaching-Elder however their office be said to be so distinct Qu. 31. ARe there appointed any Elders in the Church Cat. p. 155. to p. 165. whose Office and Duty consists in Rule and Government only Answ Elders not called to teach ordinarily or administer the Sacraments but to assist and help in the Rule and Government of the Church are mentioned in the Scriture Rom. 12.8 1 Cor. 12.28 1 Tim. 5.17 To what purpose the word ordinarily is here added I apprehend not unless he will allow these Elders to preach extraordinarily and so rank them among the Officers that were for a season only p. 116. Explication This office of Ruling-Elders in the Church is much opposed by some and in especial by them who have least reason so to do For first they object against them that they are Lay-Elders when those with whom they have to do deny that distinction of the Church into the clergy and Laity For although they allow the distribution of it into Officers and the multitude of the Brethren yet they maintain that the whole Church is God's Clergy his lot and portion 1 Pet. 5.3 Again they affirm them to be Elders and therein not meerly of the members of the Church but Officers set apart unto their Office according unto Rule or the Appointment of Christ And if by Laity the people distinct from the Officers of the Church are to be understood the very term of a Lay-Elder implies a contradiction as designing one who is and is not a Church-officer Besides themselves do principally govern the Church by such whom they esteem Lay-men as not in holy Orders to whom the principal part of its rule at least in the execution of it is committed which renders their objection to this sort of Church-officers unreasonable See Mr. Theyre's Aeriâ—-mastix p. 132 133. c. First as to the distinction of the Church into the Clergy and Laity it certainly deserves to be better handled upon the account of it's antiquity and general usage amongst Ecclesiastical Writers nor is it fitting that so innocent and justifiable a custome of speaking be controlled by the fancies of a few private persons If the Catechist and his Brethren deny and disown this distinction we have not much reason to think the worse of it upon that score because we know they do so as to many other things which yet they ought to allow of and reverence and upon a little search probably we shall find this denial of theirs no better grounded than in other cases it appears to be The distinction it self is all one in effect with those correlates in the Old Testament so frequently used Priests and People Priests Isa 28.2 Neh. 8.1 2 3.5 6 7. and Levites and all the People The whole multitude that is not separated to any sacred function is called by way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People or Laity But that which offends most is That persons separated from the multitude and taken into Holy Orders are call'd the Clergy whereas They maintain that the whole Church is God's Clergy his lot and portion 1 S. Pet. 5.3 1 St. Pet. 5.3 What they maintain is so far considerable as the ground upon which they maintain it is truly Scriptural To this Text therefore let us cast our eye We read the words Neither as being Lords over God's heritage but it is to be noted that the word God 's is not in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque ut dominantes in Cleris So the Vulgar Latin And so Beza too Neque ut dominantes cleris Beza in loc Neither as Lording over the Cleri in the plural number Though he is bolder in his note than he durst make with the Text. Clerus sortem haereditatem Domini significat i. e. populum Christianum Now I demand Why must the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English hot so properly in the singular number heritage be referr'd here to God immediately and not rather to the Priests or Bishops whom St. Peter is exhorting in the place not to abuse their power over their respective Charges i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Lots See Dr. li. in loc The word here may very well signifie the several Provinces over which each of the Governours spoken to in the plural number verse 1. were placed in like manner as Acts 1.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of Ministry and Apostleship is that charge or portion assigned by lot unto Matthias whither he was to go officiate and preach the Gospel That the whole Church then is God's Clergy cannot be maintain'd from this place for the Apostle doth not so much as name God 's Clergy but rather if we would read it most properly your lots or charges speaking to the Elders or Bishops Well but suppose we nevertheless that the community of the Church the people are â—hâ—re stiled God's Clergy his Lot and Portion What Argument were this against the using of the same phrase in a stricter application of it of those who are separated from the rest to God's service Or Why might they not upon the same score except against the distribution of the Old Testament into Priests and People because the people also are in some respects called a Royal Priesthood Exod. 19.6 1 St. Pet. 2.9 They themselves allow the substantial importance of the distinction when they distribute the church into Officers and the multitude of the Brethren We have indeed express'd in Scripture Act. 15.22 23. The Apostles and Elders with the whole Church And again The Apostles and Elders and Brethren but the word Officers is as much without Scripture-warrant as God's Clergy appropriated to all that are in Holy Orders and as for the thing signified this latter there no less truly than the former It may not be amiss to consider Clericus qui Christi servit Ecclesiae interpretetur primò Vocabulum suum nominis definitione prelatâ nitatur esse quod dicitur Si enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeâ—è sers Latinè appellatur propterea vocantur Clerici vel quia de sorte sunt Domini vol quiâ— Dominus sors i. e. par Clericorum est St. Hieron Ep. ad Nepoâ—â—an what St. Hierom hath said of this word Let the