The Due Right of Presbyteries, Chapter 7

The Due Right of Presbyteries · Chapter 7

p. 141CHAP. 7. SECT. 7.

Of Ruling Elders.

WE subscribe willingly to what our Author saith, for the Ruling Elders.office of ruling Elders in the Church.

For Paul, Rom. 12. 8. from foure principall acts requisite in Christs house and body, v. 6, 7, 8. Teaching, Exhorting, Giveing of Almes, R…ling, maketh foure ordinary officers, Teachers, Pastors, Deacons and Elders.

Opposite to the office of ruling Elders, object, that by Rulers may be understood, Governours of Families. Ans. Families as they are such, are not Churches, but parts of the Church, and cleare it is that the Apostle Speaketh of Christs Body, the Church in that place. 5. As we have many members in one body, &c.

They Object that Paul speaketh of severall gifts, not of publick Offices in the Church, for he speaketh of all the power and actions, of all the members of the Body of Christ; now the offices alone are not the body, but all the multitude of believers.

Ans. This cannot well be answered, by these, who make all the believers governours, and a generation of Kings and Teachers: because it is expresly said, v. 4. all members have not the same office. Ergo, they are not all to attend ruling, and to rule p. 142with diligence. 2. … is false that he speaketh not of Officers, and publick Officer. Hee who speaketh of reigning doth indeed speak of a King, as he who speaketh of exhorting which is the specifick act of a pastor, speaketh of a pastor. The place, …1 Cor. 12. 28. 29. Is cleare for Ruling Elders: but some say, that governours are but arhiters, which Paul biddeth the Corinthians set up in the Church for decyding of civill controversies. 2. Cor. 6. that they goe not to Law one against another▪ before heathen Judges.

Ans. Paul commandeth to obey Judges, but never to set up a new order of Judges in their roome. 2. These arbitees we… not governours to command, but rather faithfull Christians to counsell, and remove controversies, or Christian reconcilers to hinder them to goe to the Law, one with another before infi… judges. 3. The Apostle is speaking here of such Officers as Christ hath set in the Church, as the Church and Kingdom of Christ, but these civill arbitrators, are no Church-Officers, … Tim. 5. 17. The Elders who rule well are worthy of double honour, &c. This place speaketh cleare for ruling Elders.

The adversaries say: here are meant Deacons to whom are allowed stipends, for either here, or elsewhere wages are allowed for Deacons.

Answ. 1. Paul would not speake so honorably of Deacons, as to allow them the worth of a double honorable reward. Yea Gods Word purteth the Deacons out of the roll of Rulers and governours in Gods house, as having nothing to doe by Acts 6. v. 2.Acts 6:2their office to labour in the Word and Prayer, but are in Gods wisdome set lower to attend Tables, nor doth the word call them Elders, or foreign in relation to the Church but onelyonly in relation to their owne family and house. 2 Tim. 3. 12. their office is an office of meere service of Tables. 2. He is a labouring Elder worthy of wages, that the Apostle speaketh of here, as, v. 18. The Deaconship being to receive the mercy and charity, which is almes, and not debt, cannot be such an office as taketh up the whole man, so as hee must live upon the Churches charges. 3. Bilson aaBilson. de gube… nat. Eccles. c. 0. p. 179.a man partiall in this cause, against the minde of all the ancients (saith Didoclavius bbDidoclav. in altar Damascen. p. 918.giveth this interpetation. But it is seconded with no p. 143warrant of Gods Word, for Governours and Deacons are made two species of officers, Rom. 12. 8. foreign he who ruleth with diligence, and he who hath mercy with chearefulnesse. And two opposite species are not predicated, the one of the other. And if well governing, Rom. 12. be …ell teaching and diligent exhorting, all are confounded in that Text, where the Apostle marshalleth the officers and their severall exercises so accurately.

Nor can hee meane here Bishops so old that they are not now ab…e to labour in the word and doctrine, for then pasto…s for their age and inhability to preach, should because of their age and infirmity, deserve lesse honour and reward, then the yonger who are able to labour in the word and doctrine. This is crosse to the sift Commandement, which addeth honour and double honour to age, and gray haires, being found in the way of righteousnesse. 2. Against Justice, that because yeares and paines in Gods Service, hath made them aged, for that they are to have lesse honour and reward: whereas they deserve the double; rather then that the younger should be preferred to them.

Nor. 3. Can the Apostles meaning be, that these who rule well that lead an exemplarily holy life, are worthy of honour, especially painefull preachers. Because 1. A person is never called a labourer, and worthy of hire, as the Oxe that treadeth out the Corne, because of holinesse of life, especially the Church …s not to give stipend to a pastor, for his holy life. 2. Their life should be exemplarily holy, who did not labour in the word and doctrine, that is, we have a pastor passing holy in his life, but he cannot preach, or keepeth an ill conscience in his calling, because he is lazy and a loyterer in preaching. 3. What Word of God, or dialect in the word expresseth a holy life, by well gover…ing, for a holy life is the sanctity of mans conversation be he a private, or a publick man. But to govern well, is the paraphase of a good Governour and officer, in the Greeke tongue or any other Language.

Nor. 4. Can the Apostle understand by labourers in the Word and Doctrine (as Bilson aaBilson. de gubern. p. 183.saith) such as w…nt thorough the Earth, and made j…urnies, as Apostles and Evangelists did, to plant visit and confirme Churches, and by these who govern well, p. 144such as labour indeed in the Word and Doctrine, but are fixed to a certaine place.

I answer, Then the well ruling Elders are not labourers in the Word and Doctrine; for out of Question one of the species of Elders here mentioned, doe not labour in Word and Doctrine at all. But by this interpretation, both labour in the Word and Doctrine; but the one in a fixed place, the other by Apostolike journeys through the World. And the object of one of these Offices, to wit, the Word and Doctrine differenceth the one from the other, whose object must be not the Word and Doctrine; for word and Doctrine need not to be governed, but the Church, and persons in Church-state need to be governed.

2. There is no warrant of the Word, that to labour in the Word is proper to the Apostles and Evangelists, journeying through the World, seeing (as aaDidoclavius altar. Damascen. p. 921.Didoclavius observeth…) the same word foreign, is ascribed to those who in a fixed place labour, 1 Thes. 5. 12, 13. Who labour amongst you. Yea, and it is taken for any travell of minde or body in the Word. 3. He is not here to deny, nor can the Apostle deny, but travelling Apostles and Evangelists did governe well, especially in planting Elders in every Church, and governing the planted Churches, but he cannot speake of travelling to the wearying of the body: when the object of travelling is exprest, to wit, (in Word and Doctrine) which object is not given to the well ruling Elder.

A more speciall consideration of Ruling Elders, Deacons, and Widdowes. 1 Tim. 5. 17.

AFter the Apostle hath spoken of Widdowes, and their service in the Church, he passeth from them to speake of excellenter Officers, to wit, of the ruling and the teaching Elders. There be many interpretations (say the opposers of ruling Elders) given upon this place; and therefore it is hard to build a new Church-officer on a Text so obnoxious to various debates.

Answ. This would be concludent in part, if the nature of the Text were the native seminary of these various interpretations; but most of these debates arise from the wits of parties interressed p. 145in the question, such as Papists, Prelates, or deniers of all Church-government. But I provoke to all the Fathers, especially to Chrysostome and the Greeke Fathers, who have expounded the place, if any ever did deny but this place holdeth forth two sorts of Elders, though I grant they vary concerning the Elders, which labour not in the word and doctrine. And this interpretation, Elders who rule well are worthy of double honour, especially foreign, id est, foreign, because, or upon this consideration and respect, that they labour in the word and doctrine, was never knowne till of late. But we desire these five circumstances in the Text to be considered; for we build not our interpretation on any one, or two, or three of them, but we desire they may be looked on copulatively; for I confesse a participle being attributum, or quasi attributum, though doubled or multiplied, doth not multiply subjects, because two, six, an hundred attributes may agree to one subject; and the Scripture and Greeke language can well beare this. As Col. 2. 5. I am present with you in the spirit, (foreign) rejoycing and beholding your order. One Paul onelyonly did both rejoyce and behold. And 2 Pet. 3. 11. What manner of persons ought we to be, foreign, looking for and hastening unto the comming of the day of God. Here is no multiplying of persons. 2. I confesse also, that two articles foreign, or foreign, doe not multiply subjects, or make a distinction of divers sorts of persons. As Revel. 2. 1. These things saith he, foreign, it is one and the same Jesus who holdeth the seven Starres in his right hand, and who walketh in the middest of the Golden Candlestickes. But we desire that the confluence of these five may be looked unto: as 1. there is a genus, a generall attribute, foreign, Elders; and this agreeth both to well ruling Elders, and to those which labour in the word and doctrine. 2. There be here two participles, foreign. 3. Two articles, foreign. 4. Two species, two kinds of Elders, under the generall attribute of foreign. As the one species or kind is, foreign, such Elders as rule well; and the other kinde of Elders be foreign, such as labour in the Word, as Pastors; and in Doctrine, as Doct…rs. And fiftly, which is most considerable, here be two Participles, two Articles, two speciall Elders divided and separated foreign, by the discretive particle foreign. And I provoke to all the Authours of the Greeke Language, Demost…enes, Isocrates, Aristophanes, p. 146Pindarus, &c. to the Septuagint in the Old Testament, to the whole New Testament for one parallel place, where one and the same subject or kinde is so expressed, except you play foule play to the Text: also that foreign is a particle of discretion and multiplication of divers kinds, to me is cleare, … Ti…us 1. vers. 11. There … many unruly and vaine talkers, foreign, especially those of the Circumcision, if foreign the particle (especially) doe not divide two sorts of vaine talkers, some vaine talkers of the Circumcision, and some vaine talkers not of the Circumcision; then must this particle conjoyne them, and make no vaine talkers, save onelyonly these of the circumcision; and Paul shall say then, there be many unruly and vaine talking persons of the circumcision, but especially those of the circumcision; which non-sense is not to be ascribed to the spirit of God, so 1 Tim. 4. 10. Who is the Saviour of all men, especially of believers, foreign. It foreign doe not inferre that Christ is the Saviour of some who believe, and in a generall sence a Saviour of some who believe not; then must Christ bestow one and the same salvation on all men, and also on beleevers, which neither Arminians nor common sence can affirme, 1 Tim. 5. 8. He who provideth not for his olvne, foreign, especially for those of his own house. If it be not required that a believer provide for two sorts, to wit, these of his family, children and servants in an especiall manner; and for friends also, who are not of his owne house; then will Paul have the believer to provide for none but for his owne house, which doth belie the Text, which saith, he must provide for all his owne, and in a speciall manner for his owne house; now if he be to provide for them, for this respect because they are of his owne house, then by this Text he is not to provide for his brethren, sisters, and blood-friends, because they are not of his owne as members of his house, or his owne, Gal. 6. 10. Let us doe good to all, but especially, foreign to those who are of the houshold of faith. Ergo, we are to doe good to some who are of the houshold of faith, and to some who are not of the houshold of faith; except you say the Text doth beare onelyonly, that we are to doe good to none, save onelyonly to those who are of the houshold of faith, which is non-sense, Phil. 4. 22. All the Saints, foreign, salute you, foreign especially those of Caesars house. Hence two sorts of Saints saluted p. 147the Philippians, some Saints of Caesars house, and some not of Caesars house; this you must say if you will not have the Text to beare either that no Saints did salute the Philippians, save onelyonly the Saints of Caesars house, contrary to sense; for the Text saith, All the Saints (here with me at Rome) salute you. Otherwaies you must say, that the reason and motive why the Saints saluted the Philippians, was because they were Saints of Caesars house, as you say, the speciall cause and respect why the well ruling Pastor is worthy of double honour, is because he laboureth in the Word and 'Doctrine; for so you expound it. Now this is two waies false, for 1. this can be no respect and cause why all the Saints saluted the Philippians, except all the Saints which did salute them were onelyonly the Saints of Caesars house; and so both the argument should be false, and the conclusion false, for they were not all of Caesars house who saluted the Philippians. Nor 2. was this the reason why they did salute them; for the Saints did salute the Philippians upon this ground of Christian relation, because they were Saints, and loved one another in Christ, and not upon this civill and common consideration, because they were Caesars Domestickes, and Courtiers with the Emperour. So a Tim. 4. 13. Bring with thee the cloake which I left at Troas, and bookes, but foreignespecially the parchments. And thus doe also the Hebrews speake, Prov. 11. 31. Retribution shall be made to the just, far more to the wicked. Here be clearely two sorts of retributions, and two kinds of persons which are recompenced. And Prov. 17. 7. The foreign Prov. 21. v. 27.Prov 21:27li…s of honour are not seemely for a foole, much lesse is falsity to a liberall man, or to a Prince. I know these examples doe not every way come home to our point, but they prove that foreign is to the Hebrews a note of discretion; as also, … Psalm. 31. v. 11. is even as foreign is to the Greekes. It is true, where a genus and a species, a generall and a speciall under that are set downe, (for as much as genus & species non faci…nt numerism) there is no need that foreign or the particle (especially) should be as a note of dicretion or multiplication. As if (I should say, a Iudge is to be honoured, but especially judging righteously,) I should not inferre that there are two sorts of Judges; but the case is not so here, because two species are expresly set downe, to wit, those who rule well, and those who labour in the Word and Doctrine. And if I p. 148should say, (a Iudge judging righteously for all, is worthy of much honour, especially he that judgeth righteously for the Widow and the Orphane) I should in this hold forth, either two sorts of righteous Judges, or then I should say no other, but he who judgeth righteously for a…, is to be honoured, especially he who judgeth righteously for these, and these comprehended under this (all.) Thirdly, I should in that also say that there be two things, though not two sorts of judges, worthy of much honour, to wit, the office of a Iudge, and his equall and unpartiall judging are both worthy of double honor. But Paul is not here allowing honour to the office in abstracto, and in a generall notion, but to the officer in specie and in concreto, who doth rule well, and labour in the word and doctrine.

Object. 2. But Paul doth here understand by him that ruleth well, the civill Magistrate.

Answ. When Paul is here speaking of the Oeconomy of Gods house, it is not consonant to the Text, that he would instruct Timothy of the wages due to the Emperour Nero, and yoice the Emperour in one verse, with the Pastor and the Doctor labouring in the word and doctrine, and prove from the Law that the mouth of Nero should not be muzled. Nor doth the VVord give this word foreign, to Magistrates, but some higher stiles, calling them foreign, Tit. 3. 1. Principalities and powers, Rom. 13. 1. Secondly, this Text would prove that double wages were due to Paul above Nero the Emperour, and that Pastors are more to bee honoured then Emperours and Kings. Thirdly, the Text speaks clearly of two parallel species of Bilson de Guber. c. 10. p. 179. Didoclavius Altar. Damascen. p. 920.Elders in the Church, but the Magistrate is no parallel line with preaching Elders.

Object. 3. By those who rule well, are understood Deacons, who take care of the poore.

Answ. Didoclavius observeth, that Deacons are never called Rulers, but distinguished from them, Rom. 12. 8. Secondly, the well ruling here taketh up the halfe of the Pastors Office, and all that belongeth thereunto, except labouring in the word and doctrine; as to receive accusations against an Elder, to judge and governe with the Pastor, to visit the sicke, to exhort and rebuse in a judiciall way; but to serve Tables, and to take care of the poore onelyonly, is the least and most inferiour part of well-governing p. 149of Gods house, and is but a care for their bodies: VVhereas to rule well, is an Ecclesiasticall Magistracy, to goe in and out before Gods people, to watch for their soules, as those which must give an accompt, Hebr. 13. 17. 1 Thess. 5. 12. The Deacon careth for the body onelyonly, and the Deacon, that Bilson and others would have with him, is neither in this place, nor in all Gods VVord, as we shall heare.

O…. 4. By these who rule well, are understord, Bishops, who for age, cannot preach yet rule well.

Ans. Surely these who have laboured in the Word and Doctrine, and spent their strength in painefull preaching, and now, in old age, rule well, cannot in reason bee thought worthy of lesse honour and wages, then preaching Elders, but above them, as emeriti milites are not to be degraded: and if they have never laboured in the Word and Doctrine, they being Bishops, by office, must be dumb dogs, and worthy of no honour at all. 2. They cannot rule well, as Pastors, and yet be dumbe, and not labour in the word. 3. The Text speaketh not of Elders, aetate, by age, but of Elders, Officio, by office, who labour, as work-men in a vineyard, v. 18.

Ob. 5. By ruling well he meaneth a holy life, so as he meaneth not only that Pastors should live holily, but also preach painfully.

Answ. Didoclavius answereth, that then all that live holily, should have stipend, as workmen; and certainly if Paul had spoken nothing of these who labour in the word and Doctrine, yet the Text doth hold forth that these who rule well, and doe not labour in the Word and Doctrine are worthy of honour; for the comparative here, or superlative degree, doth well inferre the positive degree. But 1. Ministers shall bee worthy of honor, though they preach not. 2. The arguments which I brought, to prove, and that undeniably, that there be two sorts of Elders, in the Text fight against this sense, which inferreth that their is but one sort of preaching Elders here, to whom double honor is due, for two respects, to wit, holinesse of life, and painfull preaching. 3. Holinesse of life in all Gods Word, is never expressed by well governing, which is a worke of a publick Church-officer, as is cleare. Rom. 12. 8. 1 Thess. 5. 12. 13. holinesse of life is common to all private Christians, yea and to women, who cannot rule, nor rule well.

p. 150Ob. 6. The Rulers here ought to have wages, as workmen, but your Elders have no wages. Ergo, your Elders are not in this Text.

Answ. That is not concluded, which is in question; for the assumption should be, but your Elders ought to have no wages, and are worthy of no honour,) and the assumption is onelyonly de facto, (they have none) 2. This argument might prove that a noble man, called to be a Minister, if he should take no stipend, were not a lawfull Minister; and Paul then was no lawfull pastor, at Corinth, because hee refused stipend; but stipend is due to both Pastor and Elder, and in the case of scandall, it is due to neither of them, hic & hunc.

Ob. 7. If there be two sorts of Elders here, there must be two sorts of Bishops, for Presbyter and Bishop are synonyma, and one and the same, as is cleare, Tit. 1. 6, 7. Acts 20. 17. They are called Elders, and v. 28. Bishops. But we cannot admit of two sorts of Bishops: some to rule, and some to preach, that were Antichristian.

Answ. Though there be two sort of Elders here, it doth not follow that there be two sorts of Bishops: and it is not proved because Elder and Bishop are not proved to be synonyma from the alledged places, genus & species, as a living Creature and a man are not synonyma, but have different definitions. Gladius & ensis have the same definitions, as a man and a discoursing creature are synonyma. An Elder is a generall, and a Bishop a sort of Elder, and an Apostle is an Elder, and so Peter tearmeth himselfe, 1 Pet. 5. 1. an Elder: …u… Divines say that a preaching Elder, and a Bishop are synonyma, one and the same, and synonyma non faciunt mum…rum, as Gladius & Ensis: but they never taught that an Elder in general and a Bishop, are synonyma and the same, nor doe the places, Acts 20. Tit. 1. prove it; for if they be all preaching Elders, to whom Paul preached at Ephesus, Acts 20. as the Text seemeth to make them, Acts 20, 28, 29. then the Elders that Paul called for v. 17. are preaching Elders, and the same with Bishops v. 28. and Tit. 1. Paul willeth Titus to ordaine Elders, that is, both preaching & ruling Elders, and there he giveth an instance in preaching Elders, or Bishops, and sheweth what sort of men Bishops should be. 2. If there be two sorts of Elders, 1 Tim. 5. 17. then should there be two sorts of Bishops; p. 151I distinguish the proposition, then are there two sorts of preaching Bishops, I deny the proposition in this sense, but if the meaning be, there be two species of Bishops, or Overseers, one ruling Overseers, and another preaching Bishops, we shall not contend for the word, if we agree upon the thing, though I much doubt, if the ruling Elder in the Scripture, come under the name of Bishop or foreign. 3. This objection falleth under the stroake of the arguments proving that there be two sorts of Elders in this Text, and how they can bee answered, I know not.

Ob. 8. That office is not in Scripture, whose Characters, qualities, and notes are not specified in Scripture, as the Characters of a Deacon are, 1 Tim. 3. and of a Bishop ibid. But the Characters, qualites and notes of a ruling Elder are not in the Scripture, Ergo, &c.

Answ. 1. I deny the major proposition; for then, because the Scripture saith not, an Apostle should be blameles, the husband of one wife, vigilant, sober, and thus and thus, and an Evangelist should be thus and thus, and a prophet should be thus and thus qualified, therefore Apostles, Evangelists, Prophets, are not in Scripture. It is true these were but temporall offices, yet it is enough to take off and breake the argument, for these temporary …ffices, must be no lesse warranted, by the word, except they be unlawfull, then the offices that are of perpetuall indurance. 2. I distinguish the major proposition, That office is not in Scripture, whose characters are not in Scripture, neither in one particular place, expresly and foreign, it is not true; for baptism: in no one place is so expresly set downe in Scripture, from all its Characters in particular, as is the Supper of the Lord, which is described, Mat. 26. Luk. 22. Mark. 14. 1 Cor. 11. in the Elements, sacred actions, prayer, consecration, words of institution, efficient, forme, end, gesture, &c. Yet is baptisme for that not excluded from the classe and number of Gods ordinances and seales, or, that office is not in Scripture whose Characters are not in Scripture, nether in divers places of Scripture, nor by good consequence, and lawfull analogy with other its fellow offices, that I yeeld willingy: but now the assumption is false: for as baptisme by analogy is described in many p. 152of its Characters, as prayer, consecration of the Elements, end &c. when the Supper of the Lord is described, making a just proportion betwixt baptisme and the other Sacrament, and by other places of Scripture, so is the ruling Elder in his characters described; when the Bishop his fellow-officer is described. 3. The assumption also is false; for the ruling Elder is described out of this Text. 1. negatively, that hence is gathered, by strong consequence, as is said, that he is an Elder who laboureth not in the Word and Doctrine. 2. Hee is described affirmatively, for an office is sufficiently described, when the specifick acts thereof are set downe, as a man is described when wee say, hee is a Creature who doth discourse, and make use of Reason; so is this Elder described, when wee say it is his office to rule well, 1 Tim. 5. 17. hee is a foreign, and a government which Christ hath foreign instituted in the body, 1 Cor. 12. 28. and he is Rom. 12. 4. an Organ and member of Christs body, whose office it is to rule, foreign with diligence, Rom. 12, 8.

Ob. 9. But it is but a generall, that he rule, we have not these wherein the particulars of his ruling, consist.

Ans. If this be strong, you have not, 1 Tim. 3. the particulars of the pastorall teaching, but onelyonly the generals, a Bishop must be apt to teach. Yet in other places we have the particulars, a… instructing, rebuking, confuting, convincing; so what ever the Scripture saith of the preaching Elders ruling, that same is saith of the ruling Elders ruling, seeing the ruling Elder is the assistant officer to help the preaching Elder, and both of them with the Doctor are to rule the House of God.

Ob. 10. But if ruling be the specifick and essentiall note of the ruling Elder, he cannot be a speciall officer different from the preaching Elder, for what is essentiall to one species cannot agree to another, and what constituteth one species, doth not agree to another.

Answ. This connexion may well be denied, and it is said well by one; The ruling Elder solùm regit, doth onelyonly governe, sed non solus regit, but he doth not govern his alone, but with the Pastor and Doctor. From these things I infer that as this is not a good consequence, Mat. 26. Luk. 22. Mark. 14. the Spirit of God doth set downe the Lords Supper in all its materialls, and passeth over Baptisme in silence, and goeth to another subject; p. 153Ergo, Baptisme is not the other Sacrament of the New Testament so neither is this a good consequence, (Paul, 1 Tim. 3. Discribeth the Bishop, and over skippeth the ruling Elder, passing to the Deacon; Ergo, the ruling Elder is not an Ordinance of God) for while hee describeth the Bishop, he teacheth what an one, both the Doctor, and ruling Elder should be, by cleare analogy, and it had beene superfluous for the Holy Ghost to say more, then he doth. And by this wee may answer to what is tenthly objected, The ruling Elder is omitted in Christs roll, Eph. 4. 11. Ergo, there is no such officer. Answ. It followeth in no sort negatively, from one particular place of Scripture, Rev. 1. It is said onelyonly God hath made us Kings and Priests unto God; Ergo, he hath not made us Prophets also, the contrary is, Esai. 54. 13. Ioh. 6. 45. so because, It is life eternall to know the Father, and the Sonne, Joh. 17. Socinians collect; Erge, the holy spirit is not God, because no mention is made of him, in this place. 2. In this place Paul ennumerateth offices necessary rather for planting Churches, then for ruling Churches already constituted and planted: Miracles and Tongues are ad benè esse; Elders and Deacons are not named here, because they are for the leading on of the Church, and the body already set up in a visible frame, and therefore reckoned out, Rom. 12. 4. 8. 1 Cor. 12. 28. and consider, I pray you, how uncertaine and lubrick a way it is to pin Gods Spirit, and to fetter him to any one place in his enumerations, Behold, Rom. 12. 8▪ all the ordinary officers are expressed, and yet Apostles, Evangelists, Miracles, Tongues are omitted, all which are ennumerated, 1 Cor. 12 28, 29. yet are specifick acts of Prophets, Teachers omitted, 1 Cor. 12. at lest onelyonly spoken of in generall under the notion of hearing, seeing, walking, and Rom. 12. they be more particularly set downe. And 1. Tim. 3. Phil. 1. 1. onelyonly Bishops and Deacons are mentioned, and governments, and Elders ruling well …mitted; and also all the extraordinary officers are omitted, and yet mentioned, 1 Cor. 12. 18, 29. and Miracles, Tongues, Deacons, Governments are omitted, Eph. 4. 11. and, 1 Tim. 5. 17. Preachers, Rulers, Doctors are expressed, Deacons and extraordinary officers, Apostles, Evangelists, &c. passed over in silence:

p. 154Ob. 11. The Keyes are not given to this ruling Elder, Ergo, he is no lawfull officer: the antecedent is proved, the keyes of jurisdiction, because they can operate nothing, but by the Key of knowledge, cannot be given to this new officer, now the key of knowledge is given only to the preaching Elder.

Ans. All dependeth upon this false proposition; To these only are the keyes of jurisdiction, and power of binding and loosing given, to whom the keyes of knowledge are given,) for though the one key worke nothing without the other, yet the proposition is not from this made good, for the key of knowledge, and the power of pastorall preaching is given, uni subjectivè, non unitati nisi objectivè, to one man as to the subject, and to the Church, for her salvation and good, as for the end and object; and the Pastor being once ordained a Pastor, may use these Keyes, quoad specificationem independently, for hee may preach mercy and wrath, not waiting the Churches suffrages, Et potestas clavium quoad jurisdictionem data …st ecclesiae & subjectivè & objectivè, & data est non uni, sed unitati: but the power of the keyes, in censures, for binding and loosing is given to no one mortall man, but to the Church, both as to the subject, and the object. I meane the Ministeriall Church; and not one man Pastor, Pope, o… prelate may use the Keyes, the Church hath them, and can onelyonly validly use them.

Ob. 12. But how is it proved that Ruling Elders are of divine institution?

Ans. God hath placed, foreign, Ruling Elders in the body, as is said, 1 Cor. 12. 28. and this is, Rom. 12. 4. compared with v. 8. an Office that Christ hath appointed, and as these places prove the exhorter or pastor to be of Divine institution, and the Apostle, Teacher, Prophet, 1 Cor. 12. 28. and the Elder who laboureth in the Word and Doctrine, to be an instituted worke-man worthy of wages, 1 Tim. 5. 17, 18. So must they prove the man who ruleth well, and with diligence, to be of divine appointment.

Ob. 13. But the ruling in diligence, Rom. 12. 8. and the governments, 1 Cor. 12. 28. are generalls, and so cannot constitute a speciall office, in the body: for it is against logick, that that which is generall, and common to all the officers, can constitute a species, or a speciall kind:

p. 155Answ. This obligeth the opponent, to teach, what is meant by governors, whether Magistrates, but these be not an office in Christs Body as is here said, Rom. 12. 4. and 1 Cor. 12. 14, 15. or doe they meane masters of families? but these be parts of heathen societies, as well as of Christian, and a Family as it is such, is not the Church. 3. Nor can hee meane here of Preachers, for Rom. 12. 8. 1 Cor. 12. 28. the exhorter and the ruler with diligence, the Teacher, and Prophet, and governments are clearely differenced, as different organs of the body, Eye, Eare, Hand, Foote, 1 Cor. 12. 14, 15. Rom. 12. 4. nor (4) can they understand Rulers in generall: for, a genus, a generall doth not exist, or have actuall subsistence, but in some determinnate species; as a living Creature doth not subsist but in man, or in some specifick nature of Birds and Beasts: now God is sayd to place these governments in the body, 1 Cor. 12. 28. even as the Eye, and Eare and Hand are seated in the body, 1 Cor. 12. 16, 17, 18. Now as a generall Eye, or an Organ in generall is not placed in the body, but such a determinat Organ, an Eye, an Eare, an Hand, a Foot; so neither hath the wisdome of Christ appointed a governor in generall, and left it to the Churches discretion to specifie what this governour shall be, whether a Prelate, a Pastor, a ruling Elder: but as God hath not set Teachers in the body in generall, but hee hath placed such and such species, Apostles, not Popes, Evangelists, not Cardinalls; so must hee have determined such and such Governors, ruling Elders, rather then a certaine Creature named a Diocesan prelate, an uncouth beast in the holy Scripture.

A very Jesuite, Salmeron, saith, by the two Elders hee meaneth, Salmeron in 1 Tim. 5. 17. disp. 15. Tom. 15. Ambrosius in 1 Tim. Chrysost. hom. 15. Estius, comment. 1 Tim. 5.1 Tim 5:171 Tim 51 Tim. 5. 17. (apertè sermonem esse de presbyteris & Episcopis) of Elders and Pastors, and with that of Ambrosius, which wee all know to be ruling Elders, who were out of use in the Church, by the negligence, or rather by the pride of preaching Elders, forte Doctorum d…sidiâ, aut magis superbiâ; and we are not to thinke, Chrysostom was ignorant of his mother Tongue, and hee findeth 1 Tim. 5. 17. two sorts of Elders in this place, and a popish Expositor Estius, porrò manefeste Colligitur ex hac sententia, fuisse, etiam apostolorum tempore, quosdam in ecclesia presbyteros, qui & benè praeessent, & duplici honore digni essent, nec tamen labotarent p. 156in verbo & Doctrinâ, neque id hodierni sectarii negant; and all the haeresie that he layeth on Calvin, in this point, is that Calvin maketh these lay-men; And Estius maketh a question what these Elders were, whether they be the Cardinalls, which the pope hath, or the Canonicall Elders, which their Bishops use as councellors in grave matters, or Elders which rule well, and labour not in the Word and Doctrine, such as were in the Apostles time, or rather such as did help the Bishops in offering sacrifice, and in administrating the Sacraments; or if they be such as rule the people, but cannot preach, such as Alipius and Val…rius were in Augustines time; so Estius knoweth not what these Elders bee, but inclineth to make them elders to the Apostles, in the administration of the Sacraments.

Ob. 14. But Rom. 12. 8. the Apostle speaketh of divers gifts, as v. 6. having then gifts, differing according to the grace, that is given to us, whether prophecy, let us prophecy, &c. Ergo, the Apostle doth not speak of divers offices. 2. One and the same man may both teach, and exhort, and therefore Pastor and Doctor are not here differenced. 3. The Deacons office shall be here described, by the interjection of the ruling Elder, but the two acts of the deacon, which is to give with simplicity, and, to shew mercy with cheerefulnesse, and which is an insolent order, therfore the Apostle doth not here ennumerate divers offices.

Answ. There is no better consequence in this, to say, he speaketh of divers gifts; Ergo, he speaketh not of divers offices, then to say, he speaketh of divers faculties and habilities in the naturall body, as of an hability of seeing, hearing; Ergo, hee acknowledgeth not divers members with divers offices, as the Eye to see, the E…re to heare, yea the contrary is rather a good consequence; and the Text is cleare that he speaketh of divers offices, v. 4. for as we have many members in one body, and all members have not the same office. So we being many, are one body, in Christ, and every one members, one of another. Yea the Text holdeth forth these five to us to be distinctly considered. 1. That the Church is one body organicall, having divers members. 2. That there be divers gifts of the spirit in this body, as is cleare, Rom. 12. v. 3. 4, 5. (3) That there be divers offices, and places and functions in this body, which the Apostle excellently p. 157divideth into two generalls according to the necessities of the members of Christs body. Now in generall this necessity is two fold, one respecting the soule, and for this, hee hath ordained, foreign prophecy, and for the bodily necessity, foreign. Ministery and Service. v. 6. and v. 7. and these two having set downe in abstracto, hee commeth to divide them, in concreto, according to their severall offices and functions, which

Then (4) the Apostle doth set downe the severall specifick actions and operations of these offices, and that againe

2. He setteth down the operations and specifick actions of the

Then (5) he setteth downe the manner and holy qualification of these operations, and exercises of their offices; and that also two wayes. 1. In generall. 2. In the foure particulars in

p. 158Also though it be true, that one and the same man may both teach and exhort, and the comparison of the naturall body doth not in all things hold, for one member cannot both be the eye to see, and the eare to heare, but both are here a sort of eye to the Church; yet hath Christ made the Pastor and the Doctor different. (It is needlesse to dispute, if they differ in nature, and if it be a confounding of Christs order, that one be both, when Christ hath given gifts for both to one man) for first, the VVord of God doth difference them; secondly, we know that many have gifts to teach, who are but dull and weake to perswade and worke upon the affection, as is observed amongst the Fathers. Augustine excelled in teaching and disputing, Chryostome in exhorting. Salmeron observeth, that there Thomas Aquinas was Salmeron comment. in Rom 12. v. 8.Rom 12:8eminent in informing the understanding, and Bonaventura excellent for moving the affections. And many are fitted to worke on the affections, as Pastors, who are not able to teach as Doctors in the Schools. So hath Chrysostome and Theodoret observed upon these words, Rom. 12. 7, 8.

Nor doth it move me much, that Paul speaketh twice in one verse of the Deacon, it is not unusuall to the Spirit of God in divers Scriptures so to doe, as Prov. 1. Prov. 2. Psal. 119.

How dangerous it is to affirme, that all the Officers are not set downe in Gods VVord, we may be taught by Papists, for Estius Estius com. in 1 Cor. 12. Idem com. in Ephes. c. 4. 11. Salmeron in 1 Cor. 12. 28.1 Cor 12Eph 4:111 Cor 12:28giveth a reason, why the Apostle setting downe, 1 Cor. 12. 28. the Officers in Gods house, hath omitted the Pope; he answereth, the Apostle is not here setting downe the degrees of the Hirarchicall Order, for then he should have set downe Bishops, Presbyters, Deacons, which be parts of that Order, but onelyonly he setteth downe some chiefe members of the Church, indued with rare gifts, and commenting on Ephes. 4. he saith, The Pope is set downe under the name of Pastors and Doctors, because he sendeth Pastors and Doctors to all the world; and this was the reason why the Prelate was reputed a Pastor, and the onelyonly Pastor, because though it was too base for him to preach; yet he preached in and through poore Presbyters whom he sent. And Salmeron moveth the question, why 1 Cor. 12. 28. the Pope, Cardinals, and Patriarches are omitted in this place; and we say, Why are Bishops, Archbishops, Primates, Metropolitans, Deanes, Archdeacons, p. 159Chancellours, Officials, &c. never once mentioned in the VVord of God. But Salmeron answereth, 1. They are implicitely set downe here, and under the name of helps, opitulations; Paul hath instituted Deans, Archdeans, and the foure lesser orders. And what else doe divers answer, who teach that government 1 Cor. 12. 28. is but a generall; and the Church, in a prudentiall way, under this may substitute and introduce such and such species of governments as they shall finde convenient, as ruling Elders, ruling Prelates, and such like. but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers, as 1 Cor. 12. 28. Apostles, under which are no species of Apostles, but onelyonly such individuall persons, Matthias, Paul, &c. and hath also set downe Pastors in specie, Doctors and Teachers in specie, Ephes. 4. 11. under which there be onelyonly such individuall persons who are Pastors and Teachers, as John, Epaphroditus, Archippus, Thomas, &c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new sp…cies, as Popes, Cardinals, &c. and yet under the generall of governments, many species and new kindes of governments in a prudentiall way may be brought in. If Christ have set downe the particulars of Pastors, Prophets, Apostles, according to their last specified nature, why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ? a Pope, a Prelate, a Cardinall, an Officiall, would take as small roome in print, and in Christs Testament, as Apostle, Doctor, Pastor, though I grant they doe take halfe so much more roome in the State and Parliament.

Of Deacons.

WE conceive, according to Gods VVord Acts 6. that Deacons be of divine institution, because when some poore widowes were neglected in the dayly ministration, the Apostles appointed seven men of good report, and full of the holy Ghost, to take care of Tables and provide for the poore, that the Apostles might give themselves to the Word and Prayer.

Object. 1. There is not one word of Deacons, Acts 6. not one p. 160word of the poverty of widows, and these seven were but civill curators and tutors of the widows, and not Church-officers, for any thing that can be collected from Gods Word.

Answ. The equivalent of a Deacon in name, is Acts 6. there are those who are not to preach the VVord, but are to serve Tables, foreign and some did complaine because their widowes were neglected, foreign, if widowes were neglected through the want of a dayly Deaconry, the Text must insinuate a Deaconry, and a want of a Table to these widowes. Secondly, it is unknowne divinity, that the twelve Apostles in a Church-assembly doe institute, and that with solemne prayer, and imposition of hands, officers meerly civill to tutor widowes. Thirdly, the daily ministration was the want of sustenance, as it is said, That certaine women ministred to Christ of their Luke 8. 3.Luke 8:3substance, foreign, Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities. And is it like that the Apostles were civill curators to widowes before this time?

Object. 2. It is evident from the Text that these Deacons were not of divine institution, but of a meere temporary erection, for the present necessity of the Church. First, it is said they were appointed, Acts 6. 1. foreign. Secondly, they were erected upon occasion of the multiplying of the disciples. Thirdly, upon occasion of the poverty of widows, and therefore when there be no poore, there is no need of Deacons, and so it is but an office of a temporary standing in the Church.

Answ. These words (in those dayes) are not so much referred to the institution of Deacons, as to the order of the history. Secondly, to Satans malice, who raised a schisme in the Church, when the number of Disciples grew. And thirdly, are referred to the murmuring of the widows; and they doe no more prove that Deacons are a temporary institution, and brought in, by the Church, in a prudentiall way for the Chuches present necessity, then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church, because it is said, In the night that Iesus was betrayed, he tooke bread, &c. Secondly, the occasion of the multiplying of Disciples & the neglecting of the widows, doth not prove that Deacons are a prudentiall and temporary institution: for here I distinguish betwixt an occasion p. 161and a motive and cause; divers Ordinances of God have both these. As the occasion of writing the Epistle to Philamon, was the flight of Onesmus a fugitive servant from his master, and his willing minde to returne to him againe, and upon that occasion Paul did write to Philamon; but that will not prove that the Epistle to Philemon is but a prudentiall Letter, and obliging for a time, because the motive and cause why the holy Ghost would have it written, was, that it should be a part of Canonicall Scripture, obliging to the second comming of Christ. The like I say of the Epistle to the Galathians, written upon occasion of seducing Teachers, who had bewitched the Galathians, and made them beleeve, they must be circumcised and keepe the Law, if they would be justified in Christ: Yet hence is not proved, that the Epistle to the Galathians is but a prudentiall Letter, and not of divine and perpetuall institution; for the cause and motive of writing was, that it might be a part of the Canon of faith. So also the Covenant of Grace and the Gospell was made upon this occasion, by reason that the first Covenant could not save us, Heb. 8. vers. 7. Rom. 8 2. 3. Gal. 3. 21, 22. is therefore (I pray you) the Covenant of grace but a temporary and a prudentiall peece? Upon the occasion of the death of Zelophead, who died in the wildernesse without a male-childe, whose name thereby was in danger to be delete and blotted out of Israel, the Lord maketh a generall Law through all Israel, binding till the Messiah his comming, Numb. 27. 8. If a man die and have no sonne, then shall you cause his inheritance to passe unto his daughter; this was no prudentiall Law. I might alleage infinite Ordinances in Scripture, the like to this. Yea, most of all the Ordinances of God are occasioned from our spirituall necessities; are they therefore but humane and prudentiall Statutes, that are onelyonly to endure for a time? I thinke, no.

Ob. 3. But if the civill Magistrate had been a friend to the Church, Acts 6. his place had beene to care for the poore, for the law of nature obligeth him to take care of the poore, therefore did a woman in the famine at the siege of Samaria cry, Helpe O King; and if this were done by Christian Magistrates, Pastors should be eased thereof, that they might give themselves to the Word and Prayer, and there should be no neede of a divine positive institution of Deacons for this charge.

p. 162Answ. That the godly Magistrate is to take care of the poore, as they are members of the Common wealth, I could easily grant. But this is not now in question; but whether, or not, the Church, as it is an Ecclesiasticall society, should not have a treasure of the peoples E…angelike free-will-offering for the necessity of the Saints, as Heb. 13. 16. 1 Cor. 16. 1, 2. 2 Cor. 9. 5, 6, 7, 8, and concequently, whether or not Christ hath ordained, not the Pastors, but some officers besides, to attend this worke? VVee affirme he hath provided for his poore members, even their bodily necessi ies. Secondly, if this be true, that there should be no Deacon but the Christian Magistrate, then were these seven Deacons but the Substitutes and Vicars of the Emperour and King. Now certainly, if Apostolike benediction and laying on of hands, in the wisdome of God was thought fit for the Vicars and Deputies of the Magistrates, it is like that beside the coronation of the Roman Emperour, the twelve Apostles ought to have blessed him with prayer, and separated him by laying on of hands for this Deaconrie; for what Apostolike calling is necessary, for the temporary substitute is more necessary, and at least that same way necessary for the principall. But that civill Magistrates, ex officio, are to be separated for this Church-office so holden forth to us, 1 Tim. 3. 12. I can hardly beleeve. Thirdly, I see not what the Magistrate doth in his office, but he doth it as the Minister of God who beareth the sword, Rom. 13 4. and if he should compell to give almes, then should almes be a debt, and not an almes and free-will-offering. It is t…u…, there may intervene some coaction to cause every man to do his duty, and to force men to give to the poore; but then I say, that forcing with the sword should not be an act of a separated Church-officer, who, as such, useth no carnall weapons. Four… ly, the law of nature may lead to a supporting of the poore, but that hindreth not but God may ordaine it as a Church-duty, and appoint a Church-officer to collect the bounty of the Sain…, 1 Cor. 16. 3. 5. I see not how the Apostle, 1 Tim. 3. should not hold forth his Cannons concerning a Deacon, to the King, if he ex officio be the Church-treasurer, but the Apostle doth match him with the Bishop, Acts 6. the appointing of the Deacon is not grounded Acts 6. upon the want of a Christian Magistrate, p. 163but on another ground, that the Apostles must attend a more necessary worke, then Tables.

Object. 4. But the occasion of appointing Deacons was to disburden the Pastor, who was to give himselfe wholy to preaching and praying; Ergo, at the first the Apostles and so also Pastors were Deacons; if therefore the poore be fewer then they were at Ierusalem, Act. 6. where the Church did exceedingly multiplie; this Office of Deaconry was to returne to the Pastors, as its prime and native subject; and therefore is not essentially and primarily an Office separated from the Pastors Office. And if the poore cease to be at all, the Office ceaseth also.

Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poore, but I deny that hence it followes in the case of fewer poore, that the Office can returne to the Pastors as to the first subject, except you suppose the intervention of a divine institution to place it againe in the Pastors; as the power of judging Israel was once in Samuel, but upon supposition that Saul was dead, that power cannot returne backe to Samuel except you suppose that God by his authority shall re-deliver and translate it backe againe to Samuel. For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul, and changed the same into a regall and Kingly power, that same authority who changed the power must rechange it againe, and place it in, and restore it to its first subject. 2. The fewnesse of poore; or no poore at all, cannot be supposed, Joh. 12. 8. for the poore you have alwaies with you. And considering the afflictions of the Churches, the object of the Deacons giving and shewing mercy, as it is Rom. 12. 8. cannot be wanting, as that the Churches fabricke be kept in good frame, the poore, the captives of Christian Churches, the sicke, the wounded, the stranger, the distracted be relieved, yea and the poor Saints of other Churches, 1 Cor. 16. be supported. 3. Not onelyonly because of the impossibility that Pastors cannot give both themselves to praying and the Word, and to the serving of Tables; but by reason of the wisdome of Christ in a positive Law, the Pastor cannot be the Deacon ex officie in any case. For 1. Christ hath made them distinct Offices, upon good grounds, Act. 6. 4. p. 1642. The Apostle hath set downe divers qualifications, for the Bishop, 1 Tim. 3. 1. and for the Deacon, V. 12, 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospell, cannot entangle himselfe with Tables, 1 Tim. 4. 15. 2 Tim. 2. 3, 4, 5. if we should say nothing, that if there were need of Officers to take care of the poore, when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poore, and when all things were common Act. 2. 44, 45, 46, 47. Act. 4. 31. 32, 33, 34. far more now is the Office needfull, when the love of many is waxen cold.

Object. 5. But if there were a community of goods, and no man lacked any thing, Act. 5. 34. there were no poore at all, and so no need of Deacons.

Answ. This is to carpe at the wisdome of God, who appointed seven men to serve Tables; for justice might say, those who had nothing to give to the publique treasury of the Church, should expect nothing thence, charity would say the contrary.

Object. 6. Distribution of earthly goods is not such a thing, at requireth a spirituall Office; for money given by a Church-officer hath no spirituall influence on the poores necessity, more then money given by the Magistrate, or one who hath no Church-office.

Answ. I deny the consequence: for then the Priests killing of Bullockes to God had no more influence, if we speake physically, then a Bullocke killed by another man. Now the Churches bounty and grace, 1 Cor. 16. 3. being a spirituall offering to God, by vertue of Christs institution, hath more in it then the common charity of an Heathen, if it were but for this, that the wisdome of God, in his Ordinance is to be considered; and if we speake physically, the Word of God hath no more influence when spoken by a Pastour in publique, then when spoken by a private man; yet if we looke to Gods Ordinance, the one hath more assistance when it is spoken, then the other, caeter is paribus.

Object. 7. The Office of a Deacon is not mentioned in the Word, and what should be his charge is scarcely holden forth in Scripture.

Answ. The Scripture saith the contrary, 1 Tim. 3. 13. They that have used the Office of the Deacons well, &c. V. 8. Likewise must the Deacon be grave, Phil. 1. 1. 2. The Scripture holdeth forth to us, that he must take care that Widdows and the poore be not p. 165neglected in the daily ministration, Act. 6. 1. and therefore must he serve Tables, v. 2. And 3. he must be appointed over this worke, v. 3. and 4. looke how farre giving and shewing mercy, and how farre singlenesse of heart and cherefulnesse in these things extend, as farre must the office of the Deacon extend, hence all in poverty, want, captivity, bonds, sicknesse, are to be helped by him.

Object. 8. But it would seem, that a Deacon hath a higher imployment then to distribute goods, and that he is to preach, as Stephen and Philip did: for 1. they did choose men Act. 6. full of the Holy Ghost; now to be full of the holy Ghost is a requisite in a preacher, and is not required in a man to distribute money; yea these who are least esteemed in the Church, 1 Cor. 6. 4. may judge in things pertaining to this life, Ergo, they may suffice to distribute foreign, things which belong to this life.

Answ. To distribute in a civill and naturall way requireth not a man full of the Holy Ghost, but to distribute in simplicity, and with the grace of heavenly cheerfulnesse, Rom. 12. 8. and with the qualities of a compleat Deacon, 1 Tim. 3. 12, 13, 14. requireth the holy Ghost, though they may be good Deacons who are not full of the holy Ghost, but such were chosen, 1. because this was to be a rule to all 'Deacons to the Worlds end, and the rule should be as streight and perfect as can be. 2. Because there were choice of such men, as those in the Apostelike Church, and reason that God be served with the best of his owne. 3. The Holy Ghost is required for sanctification, as well as for gifts of preaching, Luke 1. 15. Matth. 10. v. 20. 4. Stephen did no more ch. 7. in his Apology then any witnesses of Christ convened before Rulers may doe who are obliged to be ready alwaies to give an answer to every one who asketh them of the hope that is in them, with meeknesse and feare, 1 Pet. 3. 15. yea though it were a woman who yet may not preach, 1 Cor. 14. 34. Philip was an Evangelist. 5. The Apostle, 2 Cor. 6. 4. doth sharply checke the Corinthians, for going to Law one with another, before heathen Judges, whereas the smallest amongst them might have supplied the bench of an heathen Judge in matters of this life, the losse whereof was nothing comparable to the great scandall they gave. But there is a greater grace required to the Church-distribution, and the officiall regulating of the conscience in a constant office of distribution, p. 166then in a transient and arbitrary act of deciding a matter of money.

Object, 9. 1 Tim. 3. 9. The Deacon must hold the mystery of the faith; Ergo, he must be able to preach.

Answ. It followeth not, for there is a twofold holding of the mystery of faith: one for the preaching of sound doctrine recommended to Timothy, of this Paul doth not speake; there is another holding of faith for stedfast beleevers, and for an holy and blamelesse conversation; and therefore it is not said simply, holding the mystory of faith, but, holding the mystery of faith in a pure conscience. In which sense Christ saith to the Church of Pergamus, Rev. 2. 13. Thou holdest fast my name, and hast not denied my faith. And Paul saith of himselfe, 2 Tim. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith. He meaneth not, that he kept so much of the knowledge of the sound doctrine of faith as made him fit for the ministery, and qualified him to teach, and 1 Tim. 1. 19. holding faith and a good conscience, which is meant of the grace of saving faith. But that the Deacon is not to preach is, cleare, 1. because Paul clearely differenceth the Deacon from the preaching Elder, 1 Tim. 3. 1, 2, 12, 13. and requireth that the preaching Elder be apt to teach, but requireth not this of the Deacon, and Act. 6. they are made two Offices not consistent in one man; for if the Deacon must be a Teacher, he must either be a Teacher as a gifted man, or he must be a Teacher in Office; he cannot ex officio, by his Office, be a Teacher as a gifted man, for the authours of that opinion hold that men are Preachers that way as Christians, and so the Deacon though he were not a Deacon, he might be a teacher in that sense, though he were onelyonly a gifted Christian: Ergo, he cannot be such a teacher by his Office: but neither can he be an officiall teacher as a Deacon, for he who doth teach that way must also pray, for the one cannot be granted, and the other denied; if then the Deacon, ex officio, by his office must pray and preach; he must pray and preach foreign in season and out of seasor, and give himselfe to it. But if he must give himselfe to praying and preaching by his office, then by his office he must give over the sorving of Tables, as is said, Act. 6. 2. and if he must leave Tables by his office, the Deacon by his office must quit and give up p. 167his office, and it shall belong to the Deacon by his office, to be no Deacon. 2. Whoever by his office may teach, by his office may administer the Sacraments, for Christ giveth one and the same royall Patent and Commission for both, Matth. 28 19. 1 Cor. 11. 23. Joh. 4. 1, 2. but this is to be a Minister by Office, and so a Deacon, as a Deacon, is a Pastor. 3. The Deacons office is to preach if he be thereto called by the Bishop: hence the Bishop is the principall and sole Pastor; the Preacher, Elder, and Deacon, none of them may preach or baptize, except they be called thereunto by the bishop. Hence judge what a Pastor that man i…, who actu primo, and by office is a preacher, but cannot nor may not exercise his Office, but by the will of a mortall man.

Object. 10. The Deacon must be the husband of one wife, ruling his children and his own house well 1 Tim. 3. 12. Ergo, he must be able to governe the Church well, no l…sse then the Pastor of whom the same qualification is required, v. 5. and so the Deacon must be somewhat more then a carer for the poore.

Answ. The Deacon is never called foreign a Ruler; nor is that same dignity of ruling the Church put upon the Deacon, v. 12. which is put upon the Pastor, v. 5. Nor are these same words spoken of both. Nor is it said that the Deacon must rule the House of God; but the meaning is, he who cannot rule his owne children and house shall not be able to rule the Hospitall houses of the poore and sicke; and this ruling is nothing but a cari…g for tables, and for the houses of the poore. Whereas taking care for the house of God is given to the Pastor, v. 5. but if you give to the Deacon the keyes of the Kingdome of Heaven, he is higher then his first institution can beare, Act. 6. where he is expresly removed from all officiall medling with word and prayer, and set to the serving of Tables.

Object. 11. The Deacon by his Office is to serve Tables, Act. 6. 2. that is, to administer the Sacraments, at least he is by office to baptize; for Iesus himselfe baptized not, but his Disciples, Io…. 4. 2. and Christ sent not Paul to baptize, but to preach; therefore the dpostles baptized by others, by Deacons, and by others whose ministery and helpe they used in baptizing, Ergo, the Deacons office is not onelyonly to care for the poore.

p. 168Answ. I yeeld that the Deacon is to serve at the communion Table, and provide the Elements, and to carry the Cup at the Table: but that is no wayes the meaning of serving Tables in this place, Acts 6. 2. because the serving of Tables, here, is such a service, as was a remedy of the Widowes neglected in the dayly ministration, for of this neglect they complaine v. 1. but they did not complaine that they were neglected of the benefit of the Lords Supper, for the Apostles doe never thinke that the administration of the Lords Supper is a burden which they put off themselves as inconsistent with the preaching of the word and prayer, and which they devolve wholly over to Deacons, Its not so sayth the sixt councell, and Chrysostome seemeth to 6. Synod. can 16. invenimus eos esselocutos (Act. 6 non de viris qui ministrant mysterits, sed de ministerio quod in usu mensarun… ad hibebatur, secundum Chrysostom. Chryost. …omil. 13. … act.Acts 6teach the same; and because a Table signifieth an Altar, (as Salmeron saith) therefore some papists say that Deacons served at the Altar; and so saith pontificale Romanum oportet diaconum ministrare ad altare, Baptizare, & praedicare: and Salmeron saith, to serve at the altar is essentiall to the Deacon, but to preach and baptize agreeth to him by commission and of necessity. 2. The Apostles in the Text, Acts 6. doe denude themselves, of serving of Tables in an officiall way, or, as serving of Tables was a peculiar office imposed upon seven men, of honest report, and full of the Holy Ghost, with apostolick benediction, and laying on of the hands of the Apostles, and doe manifestly make it an office different from their pastorall charge, which was to give themselves continually to prayer, and to the ministery of the word, v. 3. 4. for baptizing cannot but include praying and preaching. Mat. 28. 19. or at least must be necessarily conjoyned in one and the same Church-officer; for where doth the word of God hold forth to us such a rare and strange Creature, who by office is to baptise, but by office is neither to preach nor pray? now the Text doth clearely difference the office of serving Tables, and the office of continuall praying and preaching, as not consistent in one person v. 3. 4, 5, 6.

Object. 12. Paul, 1 Tim. 3. requireth that the Deacon v. 10. should first be tryed, and thereafter use the office, so he be found blameles; Ergo, the Deacon must be ordained with imposition of hands, as the presbyter, and so must be, by office, some more eminent person, then one who serveth Tables only; for grace was given to p. 169Timothy; by the laying on of hands, 1 Tim. 3. 14. and Chrysostome observeth, that Steven did no miracles; nor did he speak with wisdome, that the adversaries were not able to resist v. 8. 9. 10. till first hee was appointed a Deacon, by imposition of hands, which evidenceth to us more then a poore office of giving almes to the poore.

Answ. There is need that Deacons be tryed; and it is sayd, they must be found foreign, blamelesse in conversation, not …, apt to teach, which is required in a Teacher, 1 Tim. 3. 1. for these who are to shew mercy with cheerfulnes, and to give with simplicity, as Deacons must by their office doe, Rom. 12. 8. must be of approved and tryed blamelesnes, lest they detrand the poore. 2. It is not sayd that Deacons were ordained with fasting and prayer, Acts 6. as the Elders are chosen in every Church, Acts 14. 23. and as hands are layd upon Paul and Barnabas; Acts 13. v. 3. 4. but simply that the Apostles, Acts 6. 6. prayed and layd their hands on them. Which seemeth to mee, to be nothing, but a signe of praying over the Deacons, and no ceremony, or Sacrament conferring on them the Holy Ghost; And Steven his working of miracles, and speaking with wisdome irresistible, was but the fruit of that grace and extraordinary measure of the Holy Ghost, abundantly powred forth on all rankes of persons, in those dayes, when the prophecy of Iocl was now taking its accomplishment; Act. 2. 16, 17, 18 19. Iocl. 2. 28. 29. which grace was in Steven before hee was ordained a Deacon, by the laying on of hands. Act. 6. 3, 4, 5. And the Text saith not that Steven did wonders and signes amongst the people by vertue of imposition of hands, or of his Deaconry, but because he was full of faith and power. v. 8. else you must make working of miracles a gift bestowed on all those who serve Tables, and are not to give themselves to continuall praying, and the Ministery of the Word. I thinke, papists will not say so much of all their priests; and we can say it of none of our pastors, nor doth Chysostome say that Steven, as a Deacon, and by vertue of the office of a Deacon wrought miracles; but onelyonly that his miracles and disputing was a meere consequent of laying on of hands. Fa…ther laying on of hands was taken from the cus…ome of blessing amongst the Jewes, Christ layd his hands upon p. 170young children and blessed them, yet did hee not, thereby, designe them to any office. The fourth councell of Carthage saith, Deacons should administer the Sacraments; but times were growing worse then: and two things in ancient times made the office degenerate. 1. The l…zinesse of pastors who layd preaching and baptizing on the Deacon. 2. The Deacons having in their hands aerarium Ecclesiasticum, the Church Treasury, as the Church became rich, the Deacons were exalted; and then came in their Archiliaconi, Archdeacons and Deacons, and so some Deacons were above pastors, whereas Acts 6. in their first institution they were inferior to pastors; this moved Spalato to tell us of two sorts of Deacons, the apostolick Deacons, which we assert, and the ecclesiastick Deacons, popi… and of the newest cut; which we discla…me.

As concerning the perpetuity of Deacons. I conceive that Deacons must be as permanent in the Church, as distribution and shewing mercy on the poore.

Ob. 13. How doe those words Act. 6. v. 7. and the word of God grew, and the number of Disciples multiplied in Jerusalem greatly, &c. follow upon the institution of Deacons v. 2, 3 4. 5, 6. if Deacons were not, according to their primitive institution and Office, ordained to be Preachers of the word, by whose paines the word grew?

Answ. The cohesion three wayes is good. 1. Because the Apostles being exonerated of serving Tables, and giving themselves to continuall praying and the ministery of the word v. 2. Through the constituting of the seven Deacons the word thereby did grow (2) Satan stirred up a schisme betwixt the Grecians and Hebrewes, which is prejudiciall to the growth of the Gospell and Church, yet the Lord being superabundantly gratious, where Satan is exceedingly malitious, will have his Gospell and Church to flourish. 3. These words v. 7. doe cohere kindly with the last verse of the foregoing Chapter. v. 41. And dayly in the Temple, and in every house, they ceased not to teach and preach Jesus Christ and Ch. 6. v. 7. And the word of God increased, &c. God blessing the labours of his persecuted Apostles, and the story of the ordained Deacons is cast in by Luke upon occasion of the neglected Grecian Widdowes, and the growth of p. 171the word could not arise from the appointing of such officers who were not to labour in the word and prayer, but imployed about Tables, to the end that the Apostles might labour in the word and prayer.

Ob. 14. But doth not the faithfull administration of the Deacons office, purchase to the Deacon a good degree, that is, doth it make him …ter in a preparatory way to be a Pastor?

Answ. The word of God, 1 Tim. 3. and elsewhere setting downe the qualification and previous dispositions of a Teacher, doth no where teach us, that none can be a minister, but he who is first a Deacon. 2. Didcclavius saith, many are faithfull Deacons who are never Teachers, nor apt to be Teachers, and many in the ancient Church were, of lay men, made Teache…r. Ambrosius heri Catechumenus, hodie Episcopus; and Estius Altar Damas…. p. 110. Estius com. in 1. Tim. Hugo Card. com. in loc. Cornelius a lap. in loc. Chrysostome in locen. Cyprian l. 4. epist. 2. ad Antonianū. Bernard Serm. 3. de …ssiupt. Lyra in loc. Salmero com. in loc.granteth, many good Deacons can never be Teachers, because of their ignorance.

Hugo Cardinal saith, this is onelyonly against these, qui subito ascendunt in pr…lationes, who suddainly ascend to prelacies, Cornelius a lapide saith, ut promereantur altiùs promoveri in sacerdotia; they are to serve so, as they may deserve to be promoted to higher places; but this doth not infer that none can be presbyters who have not first beene Deacons. As Chrysostome saith, we use not to place a novice in an high place, antequam fidei suae & vitae dederit doc…m…nta, before hee have given proofe of his faith, and good conversation. And Cyprian writing to Antonianus, commendeth Cornelius that hee came not by a leap and suddainly to be a Bishop, sed per omnia ecclesiastica officia promotus, being promoted by degrees to all Church-Offices; and Bernard followeth the same meaning. Lyra, merebu…tur quod fiant sacerdotes, acquirunt altiorem gradum, saith Salmeron. Now it is cleare that the fathers and papists could extort no more out of the Text; but that hee who useth the office of a Deacon well, doth deserve of the Church, to be promoted to an higher office, but there is no ground for papists, or others to make the Deacons office a necessiary degree, without the which none can be a Teacher. aaSozomen l. 5. c. 8.Sozomenus saith the Deacons office was to keepe the Churches goods bbEpiphan. l. 5. c. 19.Epiphanius, Diaconis in ecclefia non con creditum est, ut aliquod mysterium perficiant, sed ut administrent p. 172solùm & exequantur commissa; then they might neither teach nor baptize, ccEusebius l. 4. de vna cons.Eusebius saith, the care of the poore and the keeping of the Church and the vessels thereof were committed to the Deacons ddRuffinus l. 1. c. 14.Ruffinus saith, Deacons disputed in Synods; and Athanasius, when hee was a Deacon, helped his Bishop Alexander at the Nicen councell; but this came (as I suppose) because about the fourth century, they were admitted to be scribes in Synods eeAmbros. c. 4. ad Ephes.Ambrose saith at the beginning, Deacons did preach and baptise, but after when the Church was well furnished with officers, they durst not presume to teach. The ffConcl. Nice c. 20.Canon of the councel of Nice saith; Diaconi ne sedeant in concessu presbyterorum, aut illis praesentibus Eucharistiam dividant, sed illis agentibus solùm ministrent; if there was not a presbyter present ggRuffin. l. 2. c. 6.Ruffinus saith, then the Deacon might distribute the Elements.

I conceive, the place 1 Tim. 5. saith, that Widowes were in the Apostolick Church, both poore aged Women, who were to be mantained by the Church, and also auxiliary helps, for meere service to helpe the Deacons in these hot Countries. Both is apparent from the Text▪ honour Widowes that are Widowes indeed, that is as hhHugo Cardinal. com. in loc.Hugo Cardinalis expoundeth it, who want both the comfort of an husband and of Children to maintaine them; and so also iiChrysost. in loc.Chrysostome, before him expounded it; and kkHugo Cardin. c. in. loc. Chrysosto. Theophyl. Anselmus.Hugo Cardinalis, the honour that is due to them, is, say Chrysostome, Theophylact, Anselmus, that they bee sustained by the oblations of the Church. Ecclesiae oblationibus sustententur, say llSalmer. com. in loc.Salmeron and mmEstius in loc.Estius; and Cornelius nnCornelius à lapid. com. in loc.à lapide, saith, as (honour thy Father and thy Mother) doth include (h… norem sustentationis) that children are to give the honour of maintenance to their indigent parents, no lesse then the honour of obedience and reverence, so are Widowes to have this honour. (2) It is said, if any VVidow have children or nephewes, let them learne first to shew mercy at home, and to requite their Parents; Ergo, the children or grand children of these VVidowes were to sustaine them, and not to burden the Church, with them, and so they were poore Widowes; and this. 3. The Text clearely holdeth forth, while the Apostle proveth that the children who are able, are to helpe the Parent being a desolate Widow; p. 173because v. 8. all are to provide for these of their owne house, and to maintaine them in their indigence, else they be, in that, worse then Infidell children, who by natures love, doe provide for their poore parents. 3. This is cleare from, v. 16. if any man or woman that believeth, hath widows, let them relieve them, and let not the Church be charged, that they may relieve them that are widowes indeed; Ergo, these widowes called also, v. 3. widowes indeed, did some way burden the Church with their maintenance, and they were not to be layd upon the Churches stock, to be maintained thereby, except they were desolate and without friends.

But some may object, if these widowes had a charge, and did any worke or service to the Church, (as it is cleare from the Text, v 9. they did) in overseeing the poore, and the sick, were not wages due to them, for their worke? for the labourer is worthy of his hire; the Scripture saith not, if a Preacher have a father who is Rich, and may sustaine his Son; let not the Church be burdened with his wages, but on the contrary, the Preacher is to have his wages for his work, as an hire; ad modum debiti, non ad modum eleemo…ynae; as a debt, not as an Almes. I answer, the reason is not alike of the preaching Elder, and of the Widow; for the pastors service requiring the whole man was of that nature, that it was a worke deserving wages, as any worke-man, a dresser of a Vineyard deserveth wages, 1 Cor. 9 7. or a plower, or one that Thresheth v. 10. Therefore the Preachers wages is so wages that its debt, not almes: but a Widow of sixty yeeres being weake and infirme, cannot acquit her selfe, in such a painfull office as doth merit poore wages, and therefore the reward of her labour was both wages and an almes.

Againe, that this Widow had some charge or service in the Church, (I meane not any Ministeriall office, for she was not ordained as the Deacon, Acts 6. with imposition of hands) I prove from the Text. 1. Because this Widdow was not to be chosen to the number or Colledge of Widowes, except shee had beene 60. Yeares, this is a positive qualification of a positive service, as if it were an office; for else what more reason in 60. Yeares then in 61. or 62. or in 58. or 59. if shee was a meere eleemosynary and an indigent woman? or can godlinesse permit p. 174us to thinke that Paul would exclude a Widow of 50. or 54. or 56 Yeeres, from the Colledge of Widowes, who were desolate and poore? nor, 2. Would Paul rebuke the Widow taken into the society of these Widowes, because shee married an husband, except she had entered to this service, and had vowed chastity, nor is marrying the second time which is lawfull, Rom. 7. 1. 2. a waxing wanton against Christ and a casting off of the first faith; as the marrying of these widowes is called. v. 11. 12. therefore this Widow, had some charge and service, in the Church. 3. The word foreign let a Widow be chosen of such an age, and not younger, and with such morall qualifications, as is required in the Deacon, &c. doth also evidence that it was an election to some service or charge, as is she be of good report, if she have brought up her children; if she have lodged strangers; if she have washed the saints feete; which qualifications not being in a Widow poore and desolate, cannot exclude her from the Churches almes, and expose her to famishing for want: this also doth Ambrose, Augustine, tract. 58. in Ioan. Chrysostomus, Theophylact. Hieronymus observe on this place; It is not unprobable to me that Phaebe called a Deacon, or servant of the Church of Cenchrea, was such a Widow, seeing she is Rom. 16. 1. expresly so called: how shee came to Rome, if shee was a poore Widdow and now 60. yeares old, I dispute not, seeing Gods Spirit calleth her so. We can easily yield that VVidows of sixty yeares entring to this service did vow not to marrie againe; so teach Cyprian. l. 1. epist▪ ad Pomponium, Hyeronym. contr. Jovia…. Epihan. 48.

The last Canon of the councell of Nice (as Ruffinus l. 1. c. 6. saith) denieth Widowes to be Church-officers, because they were not ordained with imposition of hands. Hyeronimus in c. 16. ad Roman. saith, Diaconisses in the Orientall Church had some service in Baptisme. Epiphanius l. 3. tom. 2. Heres. 79. saith, they were in the Church, non ad sacrificandum, sed propter horam Balnci, aut visitationis—quando nudatum fuit corpus … lieris. Constantine placed them amongst the Clergy, to governe the Corps of the dead; but Papists then have no warrant for their Nuns.