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
respect of writing the Gospel for there is none that thinketh the office of preaching to be either extraordinary or temporal p. 118. As for Prophets if you mean in respect of the gift of telling things to come such as Agabus was then be they temporal but if you mean Prophets in respect of their dexterity and readiness of expounding Scriptures such as Simeon Lucius Manaen and Saul Act. 13.15 1 Cor. 14. likewise such as Judas and Silas and such as the Apostle St. Paul speaketh of 1 Cor. 14. I see no cause why the Calling should be extraordinary or the office and gift temporal except you have a liberty to make temporal and perpetual ordinary and extraordinary what you please But seeing you would have all things proved by Scripture I pray you prove this that you have said either of the Apostles Evangelists or Prophets by the Scripture seeing you teach that of them which seemeth to be contrary unto Scripture And when T. C. replyes This passeth all the Divinity that ever I read that there are now Apostles T. C. p. 41. Sect. 1. Evangelist and Prophets You shall assuredly do marvels if you prove that as you say you will if any deny it I deny it prove you it The Arch-Bishop answers thus Then have you not read much Divinity p. 229.230 for if it be true that the Apostle St. Paul in the fourth Chapter to the Ephesians doth make a perfect platform of a Church and a full rehearsal of the offices therein contained as you say he doth then can I not understand how you can make those offices rather temporal than the office of the Pastors and Doctors And forasmuch as you greatly contemn Authority and would have all things proved by Scripture let me hear one word of the same that doth but insinuate these offices to be temporal The place it self seemeth to import a continuance of these functions unto the coming of Christ for he saith Ephes 4. He therefore gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of the Saints for the work of the ministry c. until we all meet together in the unity of faith and knowledge of the Son of God unto à perfect man and unto the measure of the age and fulness of Christ I am perswaded that you cannot shew any like place which doth so plainly import the abrogating of them as this doth make for their continuance I have beside that place to the Ephesians the twelfth of the first to the Corinthians and the fourteenth where he speaketh of Prophets as of perpetual ministers in Christ's Church I know saith he that there were certain things in the Apostles which were proper unto themselves as their calling which was immediately from God p. 231. although Matthias was not immediately called by God as it appeareth Act. 1. neither can you prove by Scripture that Barnabas was so call'd but the contrary rather doth appear Acts 11. and yet he was an Apostle their commission to go into the whole world c. but to preach the Word of God in places where need requireth or to govern Churches already planted I see no cause why it should not be perpetual Likewise the office of Evangelist if it be taken for writing of the Gospel then it is ceased being fully perfected and accomplished but if it be taken for preaching the Gospel plainly and simply as Bullinger thinketh or generally Bull. in 4. ad Ephes Musc Tit. de Verb. minist in Loc. com for preaching the Gospel as Musculus supposeth in which sense also Paul said to Timothy 2. Tim. 4. Do the work of an Evangelist or for preaching more fervently or zealously than other as Bucer saith Bucer in 4. ad Ephes then I see no cause at all why it may not still remain in the Church Moreover Prophets if they be taken for such as have the gift of foreshewing things to come then be they not in all times of the Church but if they be such as St. Paul speaketh of 1 Cor. 14 such I say as have an especial gift in interpreting the Scriptures whether it be in expounding the mysteries thereof to be learned or in declaring the true sense thereof to the people I understand not why it is not as perpetual as the Pastor or Doctor Thus you see that I have both Scripture and Reason on my side and to the end that you perceive that I am not destitute of the consent also of Learned men in this matter I will set down the opinions of one or two Ambrose upon these words ad Eph. 4. Ambrose Et ipse dedit quosdam quidem Apostolos c. saith thus The Apostles are Bishops Prophets be interpreters of the Scriptures Although in the beginning there were Prophets as Agabus and the four Virgins Prophetesses as it is in the Acts of the Apostles yet now Interpreters be called Prophets Evangelists be Deacons as Philip for although they be no Priests yet may they preach the Gospel without a chair as both Stephen and Philip before-named Bucer Bucer upon the same same place saith that there be Evangelists now T. C. and you your self fol. 42. confess that Hus Jerome of Prague Luther Zuinglius c. were Evangelists Peter Martyr Peter Martyr in his Commentaries upon 12. to the Romans saith that the Apostle there describeth those functions and gifts which are at all times necessary for the Church and in that place the Apostle mentioneth prophesying Mr. Calvin Calvin in his Institut cap. 8. doth confess that God hath stirred up Apostles and Evangelists since that time of the Primitive Church and that he hath done so likewise even now in this time Mr. Bullinger Bullinger upon 4. Ephes saith that the words be confounded and that an Apostle is also call'd a Prophet a Doctor an Evangelist a Minister a Bishop and a Bishop an Evangelist and Prophet c. To be short It is thus written in the Confession of the Churches in Helvetia Confess Helvet The Ministers of the New Testament be call'd by sundry names for they are called Apostles Prophets Evangelists Bishops c. And speaking of Prophets it saith The Prophets in time past foreseeing things to come were call'd Seers who are expounders of the Scriptures also as some be even now a dayes Evangelists were writers of the History of the Gospel and preachers also of the glad tidings of Christ his Gospel as Paul bid Timothy do the work of an Evangelist c. So that to say there are in the Church Apostles Prophets and Evangelists in such sense as I have deelared is no strange Divinity to such as be Divines indeed But enough of this distinction 'till we again meet with it Let us hear the Catechist of Ordinary Officers Q. 23. Who are the ordinary Officers or Ministers of Christ in the Church Catec p. 12◠to be
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
Catechist's Directory in case of their dissent and from thence how poor and weak a thing the power of church-governours appears to be made by him VVhat kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jackson of the necessity and nature of true-obedience with the danger of the sin of Disobedience to their Pastors The Catechist's difference between Pastors and Teachers considered with the fond grounds of the same THe Duties of the Pastors and Teachers of the Church Cat. p. 141. 142. spoken to in the next Question are granted and I shall not therefore speak anything of them But In that which follows Q. 28. p. 143 144. concerning the authority of the Elders of the Church we meet First with very useful matter to be consider'd of 1. That all Church-power is originally vested in Jesus Christ p. 1â—4 145. the sole Head and Monarch thereof Matt. 28.18.2 That he doth communicate of this authority by way of trust to be exercised by them in his name unto persons by him appointed so much as is needful for the ordering and disposing of all things in his Churches unto the Blessed ends for which he hath instituted and appointed them For no man can have any power in his Church for any end whatever but by delegation from him What is not received from him is meer usurpation And whoever takes on himself the exercise of any rule or authority or power in the Church not granted unto them by him or not rightly derived from him is an oppressor a tâ—ief and a robber This necessarily follows upon the absolute investiture of all power in him alone c. This may well be referr'd by way of confirmation to what hath been said before chap 7. And let them look to themselves whoever they are that cannot derive their power from those whom Christ hath authorized to communicate it unto others to the end of the world the Apostles of Christ I mean and their successors the Bishops of the Christian Church 2. As to that which follows touching the consent of the Church required unto the authoritative acting of the Elders therein enough hath been already said till we see farther proof from Scripture or Reason that the authority communicated by Christ is ineffectual and to no purpose unless the people please Well but then What must the officers do in this case that the people consent not 'T is worth the while to hear him put the case and resolve it But if it be asked p. 149. 150. What then shall the Elders do in case the Church refuse to consent unto such acts as are indeed according to rule and warranted by the institution of Christ It is answered That they are 1. Diligently to instruct them from the Word in their Duty making known the mind of Christ unto them in the matter under consideration 2. To declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the Lord Christ and their own spiritual disadvantage 3. To wait patiently for the concurrence of the grace of God with their Ministry in giving light and obedience unto the Church And 4. In case of the Churches continuance in any failure of Duty to seek for advice and counsel from the Elders and Brethren of other Churches So poor a thing is the authority derived from Christ according to this representation made of it that not one act can be put forth without their consent and liking who are to be under the discipline and will be alwayes enclined we may presume to favour themselves 'T is a pittiful power that is subjected to the peoples breath and that can only instruct and counsel and must wait patiently when that is done not extending to any act of punishment and censure where it is contemned But I need say no more than that this directory in the case supposed is framed by the Catechist without any Scripture-pattern or warrant â—aâ— p. 150. The 29th Question is of the Duty of the Church towards their Elders Pastors and Teachers And in the Answer Reverence and Obedience are well placed first But the truth is I see not much room left for any Obedience properly so called according to the Catechist's principles since the Pastor hath his authority by the peoples election and cannot exercise it without their consent so that in effect their obedience is unto themselves And then farther This obedience is thus limited by the Catechist To obey conscienciously in all things wherein they speak unto them in the name of the Lord that is in the Catechist's meaning in all things warranted by some Divine command or precept and evidently appearing so to be unto their consciences for this way all of the Separation go allowing of no obedience to authority in matters appertaining to Religion farther than they apprehend some Divine command and warrant to back it no obedience in the determination of matters indifferent or to them doubtful which are indeed the most proper matter of obedience But the Catechist having barely named this point I will not enlarge on it farther than to annex the words of a very Learned and pious man on this subject Sundry by profession Protestants in eagerness of opposition to the Papists See Dr. Jackson l. 2. c. 4. and 5. c. affirm that spiritual Pastors must then only be believed then only be obeyed when they give sentence according to the evident and express law of God made evident to the hearts and consciences of such as must believe and obey them And this in one word is to take away all authority of spiritual pastors and to deprive them of all obedience unto whom doubtless God by his written word hath given some special authority and right to exact some peculiar obedience of the flock Now if the Pastor be then only to be obeyed when he brings evident commission out of Scripture for those particulars unto which he demands belief or obedience What obedience do men perform unto him more than to any other man whomsoever for whosoever he be that can shew us the express undoubted command of God it must be obeyed of all but whilst it is thus obeyed it only not He that sheweth it unto us is obeyed And if this were all the obedience which I ow unto others I were no more bound to believe or obey any other man than he is bound to obey or believe me the Flock no more bound to obey their Pastors than the Pastors them Yet certainly God who hath set Kingdoms in order is not the Author of such confusion in the Spiritual regiment of his Church Some peculiar obedience is due unto Spiritual Governours unless we hold that when Christ ascended on high and led captivity captive his donation of spiritual authority was but a donation of bare titles without realities answering to them Conditional assent and cautionary obedience we may and must perform to our Spiritual Pastors
and because forbidden unlawful to be observed Pag. 62. Although they are not in particular and expresly in the Scripture forbidden for it was †A simple expression as to omniscient omnipotency Morally impossible might have passed simply impossible that all instances wherein the wit of man might exercise its invention in such things should be reckoned up and condemned yet they fall directly under those severe prohibitions which God hath recorded to secure his worship from all such additions unto it of what sort soever Pag. 62. 63. Yea the main design of the second Precept is to forbid all making unto our selves any such things in the worship of God to add unto what he hath appointed whereof an instance is given in that of making and worshipping of Images the most common way that the sons of men were then prone to transgress by against the institutions of God Pag. 64. And there is yet further evidence contributed unto this intention of the Command from those places where such evils and corruptions as were particularly forbidden in the worship of God are condemned not on the special account of their being so forbidden but on that more general of being introduced without any warrant from Gods Institutions and Commands Jer. 7.31 19 5. Pag. 64. 65. The Papists say indeed that all additions corrupting the Worship of God are forbidden but such as further adorn and preserve it are not so which implies a contradiction for whereas every addition is principally a corruption because it is an addition under which notion it is forbidden and that in the worship of God which is forbidden is a corruption of it there can be no such preserving and adorning addition unless we will allow a preserving and adorning corruption Neither is it of more force which is pleaded by them That the additions which they make belong not unto the substance of the Worship of God but unto the circumstances of it for every circumstance observed religiously or to be observed in the worship of God is the substance of it as were all those ceremonious observances of the Law which had the same respect in the prohibitions of adding with the most weighty things whatsoever Pag 78. God is jealous of our discharge of our Duty in this matter accounting our neglect of his worship or profanation of it by inventions and additions of our own to be spiritual disloyalty whoredom and adultery which his Soul abhorreth for which he will cast off any Church or people and that for ever Ibid. which repudiated condition is the state of many Churches in the World however they please and boast themselves in their meretricious ornaments and practises Pag. 79. 80. God hath given many signal Instances of his severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly his Will and Appointment ìn and about his Worship Nadab and Abihu Korah Dathan c. Pag. 82. That by Fornication and Whoredom in the Church the adulterating of the Worship of God and the admission of false self-invented worship in the room thereof whereof God is jealous is intended the Scripture every where declares Pag. 87. Our Lord Jesus Christ being King and Head of his Church the Lord over the house of God nothing is to be done therein but with respect to his authority Pag. 88. 89. In all things that are done or to be done vvith respect to the worship of God in the Church the authority of Christ is alwaies principally to be considered and every thing to be observed as commanded by him without which consideration it hath no place in the worship of God Pag. 88. The suitableness of any thing to right reason or the light of nature is no ground for a Church-observation of it unless it be also appointed and commanded in special by Jesus Christ Pag. 54. To a real Evangelical institution of Worship 't is required that it be a command of Christ manifested by his Word on Example proposed to our imitation Pag. 135. To a question concerning lawfulness he answers Neither of these hath either Warrant or President in Scripture And again Pag. 139. It hath no Warrant in the Scripture no Law nor Institution of Christ or his Apostles no Example to give it countenance All which put together amounts to thus much That all the concernments of God's Worship are prescribed in Scripture from whence alone we are to receive instruction about them being thereby interdicted the use of any thing appointed by man That nothing must be there admitted but vvhat Faith sees God to have commanded or Christ to have instituted no not in the outward manner of observance That Christ hath given out his Laws for the ordering of all things in the Church and nothing is to be added unto or in or about his Institutions That if any affirm Christ hath not prescribed all things wherein his Worship is concerned viz. his outward worship and the manner of it he proclaims his own negligence in enquiring thereinto That all Rites appointed by the Church to further Devotion Decency and Order are not only needless but unlawful to be used because forbidden though not particularly and expresly yet falling under those severe prohibitions vvhich God hath recorded to secure His Worship from all such additions to it of what sort soever Yea the second Command is mainly designed and intended against them That all additions are therefore corruptions because additions and no circumstance so inconsiderable in this case as not to become of the substance of God's Worship when appointed to be observed in it That the admission of these inventions of men in God's service is Spiritual disloyalty adultery and whoredom which God is most jealous of and his Soul abhorreth and for which He will cast off any Church or People for ever and This repudiated divorced condition many Churches are at present in however they please themselves in their Whorish ornaments and practices That if they do either by Ignorance neglect or Carelesness miscarry in this their Duty of not practising any thing in or about Gods Worship which Christ hath not appointed they are to expect those signal instances of severity to be made good upon themselves which God declared against Nadab and Abihu Corah Dathan c. and the Whore of Babylon in the Revelations Nor have they any way left to excuse themselves for it is not any such low Principle as Right Reason or the Light of Nature which will serve the turn for a Church-observance no not in circumstantials for the outward manner of performing Worship unto God but there must be a command and appointment in special from Christ manifested by his Word or Example a Scripture-warrant or President And now I think he hath plainly enough delivered his mind CHAP. IV. The falshood of his general opinion demonstrated from the practise of all Churches First Of the Jewish Church wherein the Instances are The rites used by them in swearing putting the hand
the words which thou gavest me 8. John 17. Faithful then he was and concealed not any part of his Father's will But what this revealed will of the Father is we must not take from our own conjectures but by inspection into it nor may we add thereunto lest we be found lyars John 13.13 Ye call me Master and Lord and ye say well for so I am Malach. 1.6 If I be a Master where is my fear James 4.12 There is one Law-giver who is able to save and destroy Who art thou that judgest another These are matters universally acknowledged that Christ being the Lord Master and Law-giver of his Church ought to be feared and reverenced as such and to have all his laws and commands observed There is no doubt moved of this But we are not satisfied that all those are Christ's laws which some men would impose upon us under that title Nor doth the acknowledgment that Christ is the one and only supreme Law-giver of the Church the giver of laws which bind the conscience in themselves by which laws he will also judge them to their eternal state the only Law-giver able to save and to destroy as St. James describes him this acknowledgment I say Vide Grâ—t de imper Sum. potest cap. 4. S. 5. pulchrè distinguentem de actionibus Christi Terminalibus mediis doth not hinder but that there may be certain Law-givers under Christ and commissioned by him for the outward ordering of his worship whose laws do bind the conscience too but not immediately i. e. in and of themselves but by vertue of Christ's law that requireth obedience for conscience-sake to the authority ordained by him 7. Those Scriptures which command us to hear and obey Christ under the greatest penalty Matt. 17.5 This is my beloved Son hear ye him Act. 3.23 Every soul which will not hear that Prophet shall be destroyed from among the people Hebr. 12.25 See ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Now there is no question moved Whether Christ be not to be heard and obeyed in what he speaks but only Whether he hath in this or the other matter of circumstance and order particularly spoken any thing by way of determination for the resolution of which recourse must be had to the records of vvhat he hath spoken and by them we must be judged Under this head therefore may be also ranked Those Texts of Scripture wherein Christ enjoynes his Disciples to teach all his commands and wherein others are commanded and exhorted to obey them or commended as examples of a diligent observance of them Matt. 28.20 Teaching them to observe all things whatsoever I have commanded you This is often urged by the Catechist But the point of doubt is nor Whether the Apostles were bound to teach and so did teach the observance of all things by Christ commanded but this only Whether Christ did particularly command all that his Church was to observe in the very circumstantials of his outward worship The Scriptures then that call for obedience unto God's commands or commend that obedience referr nothing to this matter till it be manifest that we have such and such commands whereto our obedience is required It will therefore suffice barely to recite them The Scripture-commands for obedience Deut. 13.4 Ye shall walk after the Lord your God and fear him and keep his commandments and obey his voice and cleave unto him Deut. 30.2.8.20 Thou shalt obey his voice according to all that I command thee this day thou and thy children with all thy heart and with all thy soul 1 Chron. 16.13 it should be I suppose 15. verse Be ye alwayes mindful of his covenant the vvord vvhich he commanded to a thousand generations John 14 15 21 23. If ye love me keep my commandments He that hath my commandments and keepeth them he it is that loveth me If any man love me he will keep words Chap. 15.14 Ye are my friends if ye do whatsoever I command you Chap. 8.31 If ye continue in my word then are ye my disciples indeed 1 Ep. John 2.3 4. Hereby we know that we know him if we keep his commandments Luke 9.26 Whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed Commendable Examples of obedience Exod. 24.3 Moses came and told the people all the words of the Lord and all the judgments and all the people answered with one voice and said All the words which the Lord hath said will we do Deut. 26.17 Thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his statutes and his commandments and his judgments and to hearken unto his voice Gen. 18.19 I know him Abraham that that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment No question too but Abraham's children and servants were more obedient to his commands in the matters of God's worship and service than those of the separation are generally observed to be who withdraw from Family-devotion c. 1 Cor. 11.23 I received of the Lord that which also I deliver'd unto you It was part of the Apostle's faithfulness to deliver that ordinance to the church vvhich he had received as such from the Lord and whatsoever is deliver'd to the Church So again in the Articles of Christian Faith I deliver'd that which I also received 1 Cor. 15.3 4. under that notion as a Divine ordinance and institution ought first to be so received from the Lord. This Apostle's practise then deserves imitation and in this especially that he very carefully distinguisheth his own counsels and advice from the Divine commands I speak this by permission and not of commandment Unto the married I command yet not I but the Lord. But to the rest speak I not the Lord. -Concerning virgins I have no commandment of the Lord yet I give my judgment as one that have obtained mercy of the Lord to be faithful I suppose therefore that this is good for the present distress She is happier if she so abide after my judgment And this Apostolical practise is a sufficient evidence that some things may be advised and practised in the Church without the authority of any special command from God 8. Those Scripturcs which relate to the pattern given in the Mount to Moses and the other to EZekiel Exod. 25.40 Look that thou make them after the Pattern which was shewed thee in the Mount EZek. 43.10 11. Thou son of man shew the House to the house of Israel that they may be ashamed of their iniquities and let them measure the pattern and if they be ashamed of all that they have done shew them the form of the House and the fashion thereof and
possimus ut cum coeperit frumentum Dominicis horrcis condi fructum pro opere nostro labore capiamus Contr. Crescen Grammat l. 1. c. 14. That we are not therefore to depart from the Church our selves because we see tares to be in the Church but only to labour that we our selves may be pure grain that when that corn shall be lodged in God's granaries we may receive the fruit of our work and labour 2 Cor. 2.15 16. T is no prejudice unto those to whom the Word of God is the savour of life unto eternal life that the same Word by reason of other mens infidelity becomes unto them the savour of death unto eternal death 1 Cor. 11. T is no prejudice to the worthy receiver of the Holy Communion who feeds upon Christ's body and blood by faith and love and Divine meditation that the unworthy communicant at the same time eats and drinks damnation to himself The very same meat we know is nourishment to a well-disposed stomach which to an ill and depraved one is the matter of crudities and diseases nor is it any whit the less a nourishment unto the healthful because it may be at the same time it contributes accidentally to the encrease of the sick man's distemper Thus now have I declared with all plainness as much as seems necessary to be spoken here about the nature of Christian Churches and the qualification indispensably required in all the members of them CHAP. V. 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 arguments of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Jews to their Synagogues The Centurion's 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. 11.18 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 God's worship and service YEt before I leave this Argument quite I will take notice briefly of another acceptation familiarly used of the word Church 'T is confess'd indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we translate church doth primarily referr to the persons assembled but this is no hindrance but that the same word may at other times signifie the place of their assembling in like manner as is usual with many other words for instance sake Colledge â—ynagogue Senate Synod c. Somewhat therefore of the place which we are wont and that upon ground enough to call the â—hurch and this the rather because of what the Catechist hath told the world Catec p. 29. Under the New Testament all difference of and respect unto place is taken away John 4.21 The hour cometh when ye shall neither in this mountain nor yet at Jerusasalem worship the Father but the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in truth for the Father seeketh such to worship him And we are commanded in all places equally to make our prayers and supplications Here then it may not be amiss to consider first the true scope and importance of the place of Scripture here quoted and then such other particulars as shall appear pertinent for our right information about this subject As to the Text of St. John Our B. Saviour was novv conversing with a Samaritan woman who stood up for the worship of her Country in Mount Gerizim against the Jews who confined God's solemn appointed worship St. John 4. 20. to the Temple at Jerusalem These are the words of the 20th verse Our Father 's worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Hereupon therefore 21. 22. c. Christ saith unto her Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father That is The worship of God shall be so far from being limited to this place to this mountain that it shall not be restrained to Jerusalem it self nay a desolation shall shortly over whelm both Ye worship ye know not what We know what vve worship that is Ye Samaritans worship the God of the Land as it is declared 2 Kings 17.26 without knowledg vvho that is and your own Gods with him but vve Jews vvorship the eternal God of Heaven who hath revealed himself to us for salvation is of the Jews The special revelations of God beyond vvhat other nations enjoy belong to the Jews and so all manner of advantages tovvard our eternal good To them God sent his Prophets and of them cometh the Messiah the Saviour of the world The Jews then have the priviledge above the Samaritans or any other people Yet is not this an argument of the perpetual duration of their way of worshipping God by their Sacrifices yearly and other ceremonial observances at Jerusalem But the hour cometh and novv is that the true worshippers shall vvorship the Father in spirit and in truth for the Father seeketh such vvorshippers of him that is Now the time of reformation approacheth wherein God vvill be vvorshipped and obeyed no longer by the Judaical rites which are often call'd carnal consisting most-what in external performances and were to continue only till the time of Reformation Messiah's coming much less according to the Samaritan false worship who worshipped their own Idols together with God 2 Kings 17. but comparatively with these in a pure spiritual manner and such as was typified by those shadows And the Son of man is now come to draw all men to this way of worship i. e. from the Judaical and Samaritan way to the Christian God is a Spirit and they that worship him must worship him in Spirit and truth It is this Christian worship which he is especially delighted with as most suitable to himself nor indeed was he ever pleased with any meer bodily worship principally or in or for it self He will have our souls joyned to our external performances and be worshipped after that way of truth which answers to the fore-going types and shadows i. e. after the Christian manner by Christ revealed But now how weakly is it from hence inferr'd that because these two places whereto the Jews and Samaritans confin'd their worship are taken away and ruined or because there is no special place now under
Divine command as there was to the Jews therefore all difference and respect unto places is totally removed neither is there any place to be appointed among Christians as peculiar and separate to God's service This fallacy lies in drawing an universal conclusion from particular premises which will not bear it And it is not much unlike to this Because we are not obliged as the Jews were to come three times a year before God therefore under the New Testament all difference of and respect unto time is also taken away so that no certain dayes may be appointed to God's worship or have a special stamp of holiness upon them on the account of their separation thereunto St. Paul indeed wills 1 Tim. 2.8 that men pray every where lifting up holy hands without wrath and doubting Every where therefore we may upon occasion pray lawfully and pray acceptably but it follows not thereupon that vve are commanded to pray in all places equally and that there are to be no select oratories and houses of prayer It follows not I say any more than that 1 Thes 5. because the same Apostle bids us to pray without ceasing i. e. continually therefore there are no special hours of Prayer or dayes to be more peculiarly set apart for that service Thus much upon the occasion of the Text of Scripture by the Catechist referr'd unto Now it may deserve farther to be considered First That the Temple it self at Jerusalem though it were upon some accounts typical yet had a moral end too in it as set apart for the lauding and magnifying of the most high God after the solemnest manner appointed chiefly for prayer and not for sacrifice 1 Kings 8.28 29 30. from whence also it had it's name the House of Prayer So the Prophet speaks of it with relation to the Gentiles as well as Jews Isa 56.7 My house shall be call'd an house of Prayer for all people And under this moral notion our B. Saviour look'd upon it when his holy zeal drave out the Merchants and Money-changers thence St. Matt. 21. St. Mark 12. St. John 2. not without evident marks of his displeasure at their impiety who made his Father's house devoted as an house of Prayer to God a common mart An instance so much the more remarkable because this Temple Herod had in a great measure re-edified without any special command from God Secondly When David entertained his resolutions of building the Temple he seems moved thereto by a piety leaning upon common reason and equity 2 Sam. 7. â— 3 See now saith he to Nathan the Prophet I dwell in an house of Cedar but the Ark of God dwelleth in Curtains and Nathan upon the same principles without special command received from God commends and encourageth his intentions yea and God himself though for certain reasons he prohibited David the building of his Temple according to his pious resolutions yet alloweth and justifieth those resolutions themselves Ch. 4. p. 24 25. 1 Kings 2 1â— as hath been intimated already in the first part of this book Whereas it was in thy heart to build an house to my name thou didst well that it was in thine heart Reason taught both David and Solomon his son that the House to be appropriated to God's honour and worship ought to be such in its beauty and majesty as might be expressive of their raised thoughts of God's Greatness and devout affections towards him This therefore was the motive to David's great Liberality The work saith he is Great 1 Chron. 29.1 2. for the palace is not for men but for the Lord. Now I have prepared with all my might for the house of my God Moreover because I have set my affection to the house of my God I have of my own proper goods c. The motives are God's Great Majesty and David's great affection And Solomon his son after him writing to Huram King of Tyre urgeth this weighty motive 2 Chron. 2.6 The house which I build is great for Great is our God above all gods They have not it is to be feared such great and honourable thoughts of God or affection towards him who seek to demolish the magnificent structures dedicated to his service and think any mean and common place as fit for it Thirdly The Scripture-precepts of reverence to God's house and Sanctuary have no sign at all in them of being ceremonial onely Levit. 19.30.26.2 Eccles 5.12 for they are ever urged with that moral reason of their relation unto God The Catechist I remember saith Whilst the meer institutions of the Old Testament continued Cat. p. 14. God enforced them vvith moral reasons as his ovvn holiness and authority but those reasons prove not any of those institutions to be moral unless they ensue upon those reasons alone and are no vvhere else commanded for being once instituted and commanded they are to be enforced with moral considerations taken from the nature of God and our duty in reference to his authority Now this being granted I see not why Ye shall reverence my Sanctuary be not concluded a moral institution much rather than Ye shall keep my Sabbaths linked in the same verse vvith it vvhereof I suppose the Catechist and his party make no doubt inasmuch as the keeping God's Sabbaths is elsevvhere commanded Exod 11.23 24. upon positive and particular grounds and the Sabbath dayes are expresly reckon'd by the Apostle as a shadovv of things to come not obliging unto Christians Col. 2.17 But the reverencing of Gods house or sanctuary is no vvhere commanded vvithout an intimation of this moral reason of its relation unto God nor doth the Apostle account the Temple among those ceremonies which he there enumerates The Jews certainly as they did upon principles of equity build their Synagogues for the convenience of serving God in their particular Cities so did they in like manner call them houses of God and rationally argue from the precepts of reverence due to God's Sanctuary a proportionable reverence due to these vvriting over the doors Haec est porta Domini This is the gate of the Lord and forbidding all rudenesses and profanations of them as hath been before declared Ch. 4. p. 26. in the first part of this discourse St. Luke 7. The Centurion we knovv is commended in the Gospel unto Christ for having given an excellent demonstration of love to the Jewish Nation by building of a Synagogue What then are they but haters of their country who instead of building seek to demolish the Houses of God in the land or make no difference between them and common structures Fourthly It may deservedly weigh somewhat with Christians to behold our B. Saviour and his Apostles so constantly frequenting the Temple and Synagogues those places appropriate unto Divine worship as we read in the Holy Gospels and Acts of the Apostles Lastly Probable it is that even in the times of the first Christians
those whom he calls the many Bishops in one particular Church Philip. 1.1 are most probably the â—ishops of the Churches that belonged to Philippi the Metropolis for that Philippi was such is affirmed by S. Luke Act. 16.12 And so in the Epistles to Timothy and Titus quoted by the Catechist it is agreeable to the affirmations of the Antients as that there should be constituted â—ishops and Deacons in the several Churches as was before intimated so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters So that in all these places the word is fairly appliable to the single Prefects and Governours of the Churches whom we now call Bishops And then in the last place as a farther conviction that there is a preheminence included in this name of Bishop we may take notice that in three of those Scriptures Bishops are joyned with Deacons as the Catechist also notes and most undoubtedly these their Deacons were not of equal degree with them Deacons in the Christian Church are known to have been such as attended and waited on the Bishop and did what he appointed them But of these we are to discourse more afterwards Enough hath been said to shame the confidence of our Catechist We will leave names and consider of the thing it self and in that too he is no less peremptory Neither is there any mention Cat. p 122. in any place of Scripture of any such preheminence of one sort of these Church-officers or Ministers over another not in particular where the Officers of the Church are in an especial manner enumerated as 1 Cor. 12.28 Eph. 4.11 Rom. 12.5 6 7 8. Nor is there any mention of any special office that should be peculiar unto such Officers The distinct mention of Bishops and Deacons under them is a sufficient confutation unto this Add hereunto what is evident of Timothy and Titus What saith the Catechist unto them As for what is pleaded by some Cat. p. 123. from the example of Timothy and Titus it is said That when any persons can prove themselves to be Evangelists 1 Tim. 4.5 to be called unto their office by antecedent prophecie 1 Tim. 1.18 and to be sent by the Apostles and in an especial manner to be directed by them in some employment for a season which they are not ordinarily to attend unto Tit. 1.5 and 3.12 It will be granted that they have another duty and office committed unto them than those who are only Bishops or Elders in the Scripture Here the cause if we mark it well is fairly yielded Timothy and Titus are acknowledged to have had a preheminence of authority over other Ministers and that by the Apostles appointment Such authority then is not in it self Antichristian and no where mentioned or allowed of in Scripture As for the Salvo's here annexed they are familiarly enough pretended but very weakly if we look into them That Timothy was an Evangelist properly so called is not demonstrable from 1 Tim. 4.5 it should be 2 Tim. where St. Paul wills him only to do the work of an Evangelist and he might be with more evidence concluded a Deacon because in the same verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil thy Deaconship However supposing this allegation as the Catechist understands it 't is no where said in H. Scripture that the power of ordaining Bishops and Deacons and jurisdiction over Elders ordained which is ascribed unto Timothy did appertain to him under this qualification and quà Evangelist 't is certain it did not belong to him at all the office of an Evangelist as such being only to assist the Apostles in preaching the Gospel where it was not received Timothy's being granted then to have been an Evangelist See Dr Ham. Vindic. of his Dissertat p. 55. no ways prejudgeth his being also a Bishop in the sense as we urge it for What is an Evangelist but one commission'd by any of the Apostles to preach the Gospel to any City or People And what a Bishop but one commission'd by the like Apostle to preside in and govern by way of preheminence a Church already planted What hinders therefore but that he that hath been employed in the former capacity to plant may elsewhere or in the same place be appointed to govern and so the Evangelist be also a Bishop As St. Mark the Evangelist is recorded to have been after Bishop of Alexandria and St. Luke the Evangelist Bishop of Thebais in Egypt Again as to Timothy's being commanded to do the work of an Evangelist 't is answer'd Dr. Ham. dissert 3. cap 6 p. 16â— that he being by St. Paul made Bishop of Ephesus had all Asia commended to his care and so was the Bishop not only of those that did believe but that should believe and therefore had this charge incumbent on him not only to Govern the Churches of the faithful but to preach the Gospel also unto those that did not yet believe and that is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. This therefore is no argument against his Episcopal authority but rather that the office of an Evangelist as well as Deacon was comprehended under it However had the preheminence contended for belonged to Timothy as an Evangelist yet What was that to Titus who is no where insinuated to be such That Timothy was called to his office by antecedent prophesie 1 Tim. 1.18 bespeaks no real difference in the office it self between him and other Bishops relating only to his way of admission into that office And lastly That Titus was sent by the Apostles and in an especial manner directed by them in some employment for a season which he was not ordinarily to attend unto Titus 1.5 and 3.12 is in part without any reason supposed and as to the whole nothing to the purpose Without reason is it here presumed that Titus was employed for a season only in his Episcopacy and not ordinarily to attend to it The words of the Text speak no such thing but rather the contrary Tit. 1.5 For this cause left I thee in Crete that thou should'st set in order the things that are wanting or left undone as the margin hath it and ordain Elders in every City as I appointed thee And that he is wished to come to St. Paul at Nicopolis when he sent to him chap. 3.12 is not the least prejudice to his making his usual residence in Crete as much as the moveable state of the Church then increasing amidst persecutions would suffer But be it as the Catechist will that Titus his employment was for a time and season onely yet certainly for that time and season he was an instance of Episcopal preheminence and a longer and shorter continuance alter not the nature of the thing That he was sent and directed by the Apostles to this
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
Here then we have the peoples election of their Ministers pleaded for as an institution of the Lord Jesus Christ by his Apostles plainly expressed in the Scripture indispensably necessary to constitute a Gospel-Ministry observed inviolate in the primitive Church and all other wayes condemned as irrational and un-scriptural Let us therefore in the first place view the plain and express Scriptures that demonstrate this unto us which if they fail the Catechist all his other pretended arguments from Authority or Reason will not serve the turn The Scriptures are two Act. 6. and Act. 14. And in both of them Cat. p. 132. he tells us there is mention of their election by the community of the Church and in both of them the Apostles themselves presided with a fulness of Church-power and yet would not deprive the Churches of that which was their liberty and priviledge As to this election by the community of the Church said to be mention'd in both these places we shall see how far it extends upon examination But if the Apostles presided at the same time with a fulness of Church-power as is here asserted they might certainly have ordered the matter otherwise no Church-power being wanting where the fulness of it is supposed Now to the instances themselves The first of these is Acts 6. where all the Apostles together to give a rule unto the future proceeding of all churches in the constitution of Officers among them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to chuse the persons that were to be set apart thereto unto their Office which they did accordingly c. If we look impartially into this story of the choice of Deacons here mentioned we shall find no power at all of Election in the multitude of Disciples but what the Apostles condescended to allow them upon this occasion they therefore do here appoint them to chuse to look out men among themselves and they to determine certain bounds of their choice and election 1. To take seven neither more nor fewer 2. Those seven men generally known and reputed of 3. In such estimation for fulness of the Spirit of Faith of Wisdom and Discretion for the managery of the affairs to be committed to them According to which permission of the Apostles and rules prescribed by them they proceeded verse 5 and chose Stephen c. whom they set before the Apostles and when they had prayed they the Apostles laid their hands on them The right of Election here evidently lay in the Apostles themselves nor did the community of Disciples act any thing otherwise than by power delegated from the Apostles and according to their prescriptions and this power delegated was no more than a bare nomination or testimonial approbation of seven such persons to be ordained Deacons for the present service by the Apostles But let the story be supposed never so full to the Catechist's purpose That the Apostles did this to give a rule to the future proceeding of all Churches in the constitution of Officers among them is I am sure beside the text and not only destitute of but contrary to other Scripture-warrant it being impossible amongst the Ordinations of Church-officers recorded in Scripture to find such another pattern And if this be the rule of all future proceedings there must be alwayes seven chosen and no officers in any Church but vvhat are taken from among themselves as these here vvere and chosen by the Laity only Now for the remark made in the close of this story This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in it's Pastors Teachers and Elders It may easily be retorted That it no wayes follows Because the Apostles indulged a limited and bounded choice of these inferiour officers they therefore designed to warrant a perpetual power of election in the people as to officers of a much higher order and in whom the interest and concernment of the Church is much greater Add hereunto that there was some special reason to move the Apostles to this indulgence unto the people at this time This is intimated by St. Chrysostome S. Chrys hom 〈◊〉 in Act. cit à Rev. Whitgift Tract 3. p. 155. The Apostles saith he did not commit the Election of Deacons to lot nor did they themselves choose them whenas being moved by the Spirit they might so have done but rather establish what is approved by the testimonies of many For to appoint the number and ordain them and that to such an use this they challenge to themselves but to chuse the men they permit unto them the people that they themselves might not seem to do any thing partially and for favour There is the reason insinuated a reason proper to the occasion Because these Deacons were to be employed about money-matters in the collecting and distributing of Alms the Apostles thought good to chuse them by a common consent the rather to avoid the grudging of the people and the suspition which any might harbour of themselves And some such thing seems declared in that which is said to have put the Apostles upon this whole business Acts 6.1 There arose a murmuring of the Grecians against the Hebrews because their Widows were neglected in the daily ministration And upon this very score it is that St. Paul mentions the Brother 2 Cor. 8.19 20 21. whose praise is in the Gospel chosen or ordained of the Churches to travel with him in the distribution of the collections of the charity of Christians Avoiding this saith he that no man should blame us in this abundance which is administred by us providing for honest things not only in the sight of the Lord but in the sight of men To which purpose also of declining the censure of mis-employing any part of the publick charity he thus writes to the Corinthians 1 Cor. 16.3 Whomsoever you shall approve by your Letters them will I send to bring your liberality to Jerusalem The aim of St. Paul's referring these messengers to the Churches choice and approbation was manifestly this That his upright dealing in the distribution of their Alms might never be brought into the least suspicion And the same motive had the Apostles for their referring the choice of the seven Deacons unto the multitude of the Disciples So that we may not of this occasional permission frame an universal and perpetual law or rule for all Church-officers This first therefore had need to be backed and secured with a second text of Scripture The same is mentioned again Act. 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage for the word there used will admit of no other sense c. I wish the Catechist learning and ingenuity proportionable to the confidence wherewith he manageth this instance We read Act. 14 When
they had ordained them Elders in every Church this he to serve his purpose changeth into ordained them Elders in every Church by the election and suffrage of the community and to set off this translation tells us farther that the word there used will admit of no other sense and thus it constantly signifies in all the Writers of the Greek Tongue Now then to the Tryal The word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a compound of the very same is made use of Act. 10.41 to express God's praeordination of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We English it Witnesses chosen before of God and certainly there was not any thing of the peoples suffrage here included Beza therefore who in the 14. chap. of the Acts verse 23. reads per suffragia creâssent with the Catechist instead of the vulgar constituissent yet in his marginal note to this other place opposeth the ordination of God express'd by the same word to al humane suffrage Beza in Act. 10.41 Hoc loco tacita antithesis inter Dei Cheirotoniam hominum suffragia siquidem à Deo immediatè designantur Apostoli Nor is there any truth in that affirmation that All writers of the Greek Tongue do constantly use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the suffrage of the multitude Philo Judaeus saith of Joseph See Dr. Ham. Letter of Res Quaere 5. p. 3â—4 c. Annot. in Act 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was ordained Governour of all Egypt under the King where it is clear that without any other suffrages he was by Pharaoh so constituted Gen. 41.40 Psalm 105.21 Acts 7.10 So again of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was constituted their Ruler not by any choice of theirs but only by God's appointment So of Aaron's sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God constituted them Priests So in Josephus Alexander son of Antiochus Epiphanes writes to Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We i. e. I in the Regal stile constitute thee chief Priest of the Jews and to be called my Friend So Lucian of Alexander's kindness to Hephaestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he made him a God when he was dead which sure being a single act of Alexander's was not done by voices or suffrages So Maximus Tyrius of Darius's horse which by neighing made his Master King of the Persians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Persians did not adore or salute Darius till his wanton horse had created him King In all these places the word signifies constituting or ordaining without any intimation of suffrages of a community And for Ecclesiastical Writers the case is plain that they use it familiarly for ordaining and especially for imposition of hands Accordingly Theophylact on 2 Tim. 1.6 instead of St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imposition of my hands hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I ordained thee Bishop And so St. Chrysostom on those words Act. 6.6 having prayed they laid hands on them saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ordained by Prayer for this is ordination making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one Socrates speaking of Constantine in the twentieth year of his Reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour only So Theodoret in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house Whereto might be added many others 'T is granted indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to it 's literal Etymon signifies to stretch out the hand or to hold it up and noted among the antient Greeks choosing or giving sentence or suffrages which in popular elections or judicatures was done by lifting up the hand But this being the original of the word it is as is ordinary with other words somewhat enlarged and changed in the ordinary usage of it and signifies as hath been said indifferently constituting or ordaining without any intimation of suffrages or plurality of persons or voices by whom this ordination is made We will nevertheless for once suppose that the original word in Acts 14. must needs import to ordain by holding up of hands to testifie suffrage consent or the like Be this supposed though it hath been evidently confuted yet it serves not the purpose whereto the Catechist here urgeth it for it was distinctly Paul and Barnabas which did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain by this holding up of hands and not the assembly or community of all the Christians When they had ordained them Elders be it by suffrage They viz. who came from Derbe verse 20. returned thence to Lystra Iconium Antioch verse 21. and these were none other save Paul and Barnabas no mention here no not the least intimation of the peoples joynt concurrence in the action As for the suffrages of any others if such could be imagined to have interposed here it would not then be Paul and Barnabas but those others who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch out their hands or give the suffrages And for Paul and Barnabas to do it by the suffrages of others is far from the original use of the word from whence it is pretended to be concluded for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primitive sense is used of chusing by suffrages as in popular elections c. it is certain that their own not others suffrages are meant by it They then that look so far back to the original of the word as to think it necessary to render it Suffragiis creare to ordain by suffrages are certainly guilty of very impertinent nicety for to say that they created them by their own suffrages is to say no more but that they joyntly did ordain them and indeed being but two there could be no place for suffrages and to affirm they did it by the suffrages of others is not agreeable to the pretended use of the word These Scripture-proofs therefore we have been referr'd unto afford nothing for any man's conscience to rely upon as to this popular election of Ministers so zealously contended for as an Institution of Christ by his Apostles the rightful liberty of the community of Disciples and necessary and indispensable qualification of every Church-officer and we are already instructed by the Catechist not to satisfie our selves with any arguments be they never so plausible that are not derived from the H. Scriptures What indeed can bespeak a thing to be Christ's institution but his own word of command And yet I will bestow a few reflections upon his reasons superadded to these Scriptures and then offer him some contrary arguments to chew upon First he tells us That the Antients do abundantly testifie this right and priviledge of the Church in chusing their Governours to have been a long time preserved inviolate in the primitive Churches but he names
them after Deacons such as our Church-wardens or Vestry-men still are men trusted with the utensils and stock of the Church and employed about the ordering of Seats and Rates and such like outward affairs of the Church Of these therefore we retain not only some foot-steps but the things themselves Secondly Some light in this matter saith the Catechist may be taken from the Church of the Jews wherein the Elders of the people were joyned in Ruling with the Priests both in the Sanhedrim and all lesse Assemblies 'T is much he should not discern by this light the vanity of cavilling against the term of Lay-Elder which is but the very same with Elder of the People to whom he is now compared But as to the thing it self here referr'd to it shall suffice to annex this short observation Dr. Doughtee Vel. Polem p. 92. That the main reason of joyning Elders to the Priests Synodical Elders among the Jews was the mixt condition of the Judaical Law they had to deal with howbeit of Divine institution wholly and from God yet in regard of the drift and scope thereof partly divine and partly humane occupied in a decision of doubts hapning betwixt God and Man as likewise betwixt Man Man and accordingly the Priests and Levites besides the ordering of the Sanctuary their peculiar task 1 Chron. 24.5 2 Chron. 34.8 had principally to do in matters of it appertaining unto God and the Elders in things belonging unto Men the one over the matters of the Lord the other over the matters of the King 2 Chron. 19.8 9 10 11. In brief the Jewish Sanhedrim if so at least-wise it be to be understood in those places commonly alledged Exod. 18.25 26. Numb 11.16 17. Deut. 17.8 9. and 19.16 17. was upon the point a Civil Court and had to deal in matters of Right or Title yea of Life it self But come we Thirdly to his express Scriptures There is saith he in the Gospel express mention of persons that were assigned peculiarly for Rule and Government in the Church As 1 Cor. 12.28 Rom. 12.8 1 Tim. 5.17 I might here except First at the phrase here as well as in the general Answer Ruling-Elders are mentioned in the Scripture A phrase very distant from proving their institution by Christ inasmuch as many things are mentioned in H. Scripture which are not there allowed of much less enjoyned and prescribed Secondly That he saith there is express mention of these in the Gospel and yet brings all his proofs out of St. Paul's Epistles But these are lesser incongruities which I shall not insist on We will view impartially the places themselves which are here brought in to prove That there are such Church-officers instituted by Christ and so of perpetual necessity to be retained as Elders whose duty consists in rule and government only Elders in distinction as well from the Civil Magistrate as the Pastors of the Christian Church The first Text is 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that Miracles then gifts of Healings Helps Governments Diversities of Tongues Well here are mentioned Helps Governments here are also Miracles gifts of Healings Diversities of Tongues now What is this to Ruling-Elders or Lay-Presbyters 'T is answer'd moreover by some That these were so many gifts and endowments appertaining to the Officers before mentioned Apostles Prophets and Teachers To which purpose it is observable that the Apostle useth the Abstract and upon an exact recapitulation made afterwards in the Concrete of the said Church-administrations he omitteth helps governments as being only appendents 't is like to the foregoing Offices and so comprized under them ver 29 30. Are all Apostles are all Prophets are all Teachers Are all Workers of Miracles have all Gifts of Healing do all speak with Tongues do all Interpret and then follows an Exhortation to the pursuit of the best gifts verse 31. So that this Exposition seems well grounded upon the Text. But what saith the Catechist It is in vain pretended that those words helps governments do denote gifts only seeing the Apostle expresly enumerates the persons in Office or Officers which the Lord Christ then used in the foundation and rule of the Churches as then planted What and were Miracles Gifts of Healings Diversities of Tongues too reckon'd in the number of those Officers But grant what is pleaded for that helps and governments import here a distinction of Offices personally different Are therefore Ruling-Lay-Elders presently the men or Dr. D. Vel. Polem p. 77. must they necessarily be understood Why not rather Deacons if there be room for guesses who were plainly taken in as helps to the Apostles in their work of Ministring to the Saints Acts 6.1 2. and had moreover some power questionless assigned them in the rule and government of the Church which makes St. Paul require before their admission a skill of governing their own houses well 1 Tim. 3.4 5 12. This then for the first Text. The second follows He that ruleth also is distinguished from him that teacheth and him that exhorteth Rom. 12.8 and is prescribed diligence as his principal qualification in the discharge of his duty Let the whole period be viewed from the 6th verse which upon another occasion we consulted once before and I demand first How it appears that the Apostle treats there of Offices subjectively distinct as to persons and not rather of a diversity of spiritual gifts co-incident to the same person since at his very entrance upon the enumeration he expresly nameth Gifts verse 6. Having then gifts differing according unto the grace that is given unto us c. And it may certainly appertain to one and the same person to prophesie be that to expounâ— Scripture or what it will and do the ministry of a Deacon and to teach and to exhort and to distribute Church-goods and to govert and to give alms which are the particulars there specified And then supposing thâ— question resolved Secondly How appears it that the Apostle here meant any distinct officer in the Church any Ruling-Elder and not rather extended his admonition unto all to whom the charge of Ruling is committed even the Civil Magistrate as well as any other of whom doubtless diligence is also required for having in the beginning of this 8 verse joyned to the two immediately precedent gone through with Church-offices he may be thought without injury to the Text to strike out into more general and common duties wherewith he holds on to the end of the Chapter As yet then we have not Ruling-Elders so much as mention'd in the H. Scripture not one word or syllable of these Ruling-Elders that are contra-distinguished to teaching-Teaching-Presbyters and Civil Magistrates It may be the third place will satisfie for all Ad Triariâ—s ventum est If this fail the Catechist must quit the field To that therefore let us bend our observation The words of the Apostle to this purpose
are express 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially those that labour in word and doctrine For the words expresly assign two sorts of Elders whereof some only attend unto rule others moreover labour in the word and Doctrine Neither doth that word as some would have it Labour in the Word intend any other labour but what is incumbent on all the Pastors and Teachers of their Church as their constant duty See Rom. 6.12 Act. 20.35 1 Thes 5.12 Now can we suppose that the Apostle would affirm them to be worthy of double honour whom comparing with others he notes as remiss and negligent in their work For it seems that others were more diligent in the discharge of that duty which was no less theirs if onely one sort of Elders be here intended The Scripture is not wont to commend such persons as worthy of double honour but rather to propose them as meet for double shame and punishment Jer. 48.10 1 Cor. 9.16 And they are unmindful of their own interest who would have Bishops that attend to the rule of the Church to be distinctly intended by the Elders that rule well seeing the Apostle expresly preferreth before and above them those that attend constantly to the word and doctrine I cannot give the Reader better satisfaction about this place than by abbreviating what our Learned Mr. Mede hath already offered concerning it in a most excellent discourse upon this Text. Mr. Mede on 1 Tim. 5.17 There are two things saith he in these words to be explicated 1. What is meant here by Elders And 2. What by this double honour due unto them For the first there is no question but the Priests or Ministers of the Gospel of Christ were contained under this name for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter is used for the Ministers of the Word and Sacraments in the Gospel whence cometh the Saxon word Priester and our now English word Priest And the Antient Fathers thought these only to be here meant and never dreamed of any others None of the Fathers which have commented upon this place neither Chrysostom Hierom Ambrose Theodoret Primasius Oecumenius or Theophylact as they had no such so ever thought of any such Lay-Elders to be here meant but as was said Priests only which administred the Word and Sacraments But How will you say then is this place to be understod which may seem as 't is alledged to intimate two sorts of Elders some that ruled onely others that laboured also in the the Word and Doctrine The Divines of our Church have given divers Expositions of these words none of which give place to any such new-found Elders I will relate four of the chief to which the rest are reducible The first is grounded upon the use of the participle in the Greek Tongue which is often wont to note the reason or condition of a thing and accordingly to be resolved by a causal or conditional conjunction Let the Elders or Presbyters that rule or govern their Flocks well be accounted worthy of double honour and that chiefly in respect and because of their labour in the Word and Doctrine And so this manner of speech will imply two duties but not two sorts or orders of Elders and that though this double honour be due unto them for both yet principally for the second their labour in the Word and Doctrine And this way goes St. Chrysostom and other Greek Writers A second Exposition is taken from the force and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour but to labour with much travail and toil for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexor laboribus molestiis premor and so properly signifies molestiam or fatigationem ex labore Thus the meaning will be Let the Elders that do benè praesidere govern and instruct their flock well be counted worthy of double honour especially such of them as take more than ordinary pains in the Word and Doctrine Or thus Let the Elders that discharge their Office well be c. especially by how much the more their painfulness and travel shall exceed in preaching the Word and Doctrine Thus have we seen two Expositions neither of them implying two sorts or Orders of Presbyters but only distinguishing several Offices or Duties of the same Order or implying a different merit in the discharge of them But if they will by no means be perswaded but that two sorts of Elders are here intimated Let it be so two other Expositions will yield them it but so as will not be for their turn for their Lay-Elders will be none of them The first is this That the Apostle should speak here of Priests and Deacons considering both as members of the Ecclesiastical consistory or Senate which consisted of both orders and in that respect might well include them both under the name of Elders it being a common notion in Scripture to call the Associates of a Court of Judicature by that name Senatus hath it's name à Senibus i. Senioribus of Eldership and is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And according to this supposal the Apostle's words may have this construction Let the Elders which rule well whether Priests or Deacons be counted worthy of double honour but more especially the Priests who besides their Government labour also in the Word and Doctrine And 't is not improbable but the Apostle should make provision as well for the maintenance of Deacons as of Priests seeing he omits it not of Widows in the verse going next before this but unless he includes them under the name of Elders he makes no provision for them at all 2. There is another Exposition which allows also of two sorts of Elders to be here implyed but makes them both Priests namely that Presbyters or Priests in the Apostles time were of two sorts one of Residentiaries and such as were affixed to certain Churches and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidere Gregi Another of such as had no fixed station or charge over any certain place but travelled up and down to preach the Gospel where it was not or to confirm the Churches where it was preached already such as are elsewhere known by the names of Evangelists and Doctors or Prophets That these were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of here by the Apostle That both these sorts of Presbyters were to be counted worthy of double honour as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that travelled up and down to preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially these latter because their pains were more than the others This is confirmed from the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Scripture signifies not only corporal labour as may appear in many places but seems to be used by St. Paul even in this
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
in that their persecuted estate and wilderness-condition they yet did as they were able set apart certain places as peculiar for their common meeting together to serve God in Intimations we find of this in Sacred Scripture as well as Ecclesiastical writings Acts 11.26 Acts 11.26 For an vvhole year they assembled themselves with the Church the Margin hath it more rightly in the Church and taught much people and the Disciples were called Christians first in Antioch They assembled together constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ as both the Vulgar-Latin and Beza render it i. e. in the Church the place appointed for religious meetings and assemblies Here then we have a Local Church as early as the very name of Christians Again 1 Cor. 11.18 1 Cor. 11.18 20. When ye come together in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of Religious Assemblies for so he afterwards adds When ye come together into one place and opposeth it unto their own houses verse 4. What have ye not houses to eat and drink in or despise ye the Church of God i. e. the house of God St. Austin is express for this sense Ecclesia dicitur Locus quo Ecclesia congregatur Hanc vocari etiam ipsam domum orationum idem Apostolus testis est ubi ait Nunquid domos non habetis ad manducandum bibendum Ecclesiam Dei contemnitis Quast super Levit. l. 3. c. 57. Hoc quotidianus loquendi usus obtinuit ut ad Ecclesiam prodire aut ad Ecclesiam confugere non dicatur nisi quod ad locum ipsum parietesque prodierit vel confugerit quibus Ecclesiae congregatio continetur id ibid. The place saith he wherein the Church is gathered together the Meeting-place in the Brethren's Dialect is call'd the Church even the house of prayers The Apostle counts their own houses the proper place for ordinary and common repasts and not the Church or house of God So therefore he speaks afterward If any man hunger let him eat at home And thus also Theophylact interprets the vvord Church in this place of the Apostle Nunquid domos videlicet Si aliis cibum communicare renuitis eur non domi vescimini Aut Ecclesiam Dei contemnitis Cum enim Dominicam coenam in privatam conver titis in Ecclesia scorsum edentes Loco ipsi inscrtis injuriam Theophylact in 1 Cor. 11.22 If saith he you you refuse to communicate meat unto others why eat you not at home for vvhen you convert the Lords Supper into a private meal eating apart in the Church you do injurie to the very place See Mr. Mede of Churches Now this Church of God as a Learned man conjectures was 't is likely Some capable and convenient room within the walls and dvvellings of some pious disciple dedicated by the religious bounty of the owner to the use of the Church and that usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Room such as the Latins call coenaculum being according to their manner of building as the most large and capacious of any other so likewise the most retired freest from disturbance and next to Heaven as having no room above it Such places we read more than once they made choice of Acts 10.9 St. Peter went up to the house-top to pray Such is thought to be the room wherein the Apostles and Disciples after our B. Saviour's Ascension assembled together daily for Prayer and Supplication and where being thus assembled the Holy Ghost came down upon them in cloven tongues of fire on the day of Pentecost and there goes a tradition in the Church that this was the room wherein our B. Saviour before his passion celebrated the Passover and instituted his Mystical Supper and the same place where on the day of his Resurrection he came and stood among his Disciples and appeared again unto them the Sunday after and the place where James the Brother of our Lord was created by the Apostles Bishop of Jerusalem where the seven Deacons were elected and ordained vvhere the Apostles and Elders of the Church had their first Council for deciding the question about the believing Gentiles circumcision and for certain as Learned Mr. Mede proceeds the place of this coenaculum was afterward enclosed with a goodly Church known by the name of the Church of Sion and 't is call'd by St. Cyril who was Bishop of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper Church of the Apostles and if this saith he were so why may I not think that this coenaculum Sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house whereof we read concerning the first Christian Society at Jerusalem Act. 2.46 That they continued daily in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house not as we read it house by house and eat their meat vvith gladness and singleness of heart The meaning being That when they had performed their devotions daily in the Temple at the accustomed times of prayer there they used to resort immediately to this Coenaculum and there having celebrated the mystical banquet of the H. Eucharist took their ordinary and necessary repast with gladness and singleness of heart Such a place an upper room 't is evident it was where the Disciples at Troas came together Act. 20.7 on the first day of the week to break bread where St. Paul preached unto them and whence Eutychius being overcome with sleep sitting in the window fell down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third story Acts 28.22 And such a place seems that of the Churches assembly at Caesarea to which St. Paul vvent up descendit Casarcam ascendit in domum Christianorum i. e. Ecclesiam salutavit eos abit Antiochiam Lud. de Dien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saluted the Church The Etâ—iopic Translator so understood it as Lüd de Dieu observes thus rendring the words He vvent dovvn to Caesarea and vvent up into the house of the Christians i. e. the Church and saluted them and went to Antioch And to this same purpose of places appropriate to the first Christian's-Assemblies may be interpreted those peculiar characters given by the Apostle to some in his Salutations Salute Nymphas and the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 4.15 at his house So To Philemon Philem. 1.2 our dearly beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the Church in thy house So Rom. 16.3 5. Greet Prisscilla and Aquila likevvise the Church that is in their house And sending salutatitions from them to Corinth 1 Cor. 16.29 Aquila and Priscilla salute you much in the Lord with the Church that is in their house Where the Church at or in such and such a one's house may be rather understood of the congregation of Christians vvont to assemble there than of their ovvn particular families for othervvise vvhy should this be singularly mention'd in the Salutations of some and not of