Five Disputations of Church Government, Chapter 4
CHAP. IV. It is Lawful for the Presbyters of a particular Church, to have a fixed President, during life.
§. 1. I Come now to the most Ancient fixed Bishop that the Church was acquainted with, except the meer Episcopus Gregis, the Overseer of the flock; and that is, A President of many Elders in one particular Church. The Diocesan Bishop was long after this: The first Bishops (if you will call them so) in the Church were the first mentioned Itinerant Bishops that were sent abroad to convert souls and gather Churches, and afterward took care to water and confirm them. The next sort of Bishops (and the first so called) were the fixed Pastors of particular Churches, that cannot be proved to have any superiority over Presbyters. The third sort of Bishops (in time, and the first fixed Bishops that were superiours to other Pastors) were these Presidents of the Presbyteries of particular Churches. And these are they that now we have to speak of. And I shall prove that it is not unlawful to have such.
§. 2. But first I must tell you what I mean; and shew you that such may be had among us. I have in one of the former Disputations, defined a particular C…urch. It should ordinarily consist of no more then may hold personal Communion together in Gods publick Worship. But yet take notice, 1. That it tendeth to the strength and honour of it, that it be not too small; but consisting of as many as are well capable of the Ends. 2▪ And it is lawfull for these to have some other meeting places for part of the Church, besides the principal place which is for the whole. Chappels of ease may lawfully be made use of, for the benefit of the weak, and lame, and aged, that cannot alwayes or often come to the common Assembly. And where such Chappels are not, it is lawfull to make use of convenient houses. Yea if there were no Place to be had, sufficiently capacious of a full Assembly, or else if persecution forbad them to meet, it might still be but one Church, though the members met in several houses ordinarily: as five hundred in one, and three hundred in another, or one hundred only in several places, every one going to which house he pleased, and having several Pastors that in Society and by Consent did guide them all. But though somewhat disorderly may be born with in cases of Necessity; yet 1. As it is Necessary to the Ends, and so to the Being of a particular Church that they be a Society capable of personal Communion; and the personal Teaching, Guidance and Oversight of the same Pastors, So 2. It is desirable, as much tending to Order and Edification, that all of them that are able do frequently meet in one Assembly, for the Worshipping of God with one heart and mouth. And this is the Church I speak of.
§ 3. It is not of Necessity to the Being of such a particular Church that it have more Pastors then one: And when one only is the Pastor or Governour, that one alone may do all the works of a Pastor or Governour (For what else is his Office, but the state or Relation of a man obliged and authorized to do such works?) The Learned Dr. H. H. thinketh that the Apostles planted none in Scripture times but single Pastors or Bishops (called also Presbyters) in every Church, with Deacons under them, without any other Presbyters (subject or assistant) over that Church. This I conceive cannot be proved, nor so much as the probability of it; nay I think, at least a probability, if not a certainty of the contrary may be proved, of some Churches. But yet it is most likely that it was so with many Churches. And reason tells us, that the thing being in it self indifferent, was suted by the Apostles to the state of the particular Churches that they planted. A small Church might well have a single Pastor, when a large Church, especially in times of persecution, when they must assemble in several houses at once, required more. Some places might have many persons fit for the Office, and some but one: Which cases must needs have some Variety.
§. 4. Where there are more Pastors in such a Church, then one, I know of no Necessity that one should have any superiority over another: nor can I prove that it was so from the beginning. Some Divines of the Prelatical Judgement think that this was an Ordinance of the Apostles, at the first planting of such Churches; Others of them think that it was of their appointment, but not actually existent till after Scripture times. Others of them think, that as Hierom saith, it began when factions rose in the Church, not by Divine Ordination, but Ecclesiastical agreement, for the preventing or cure of schism.
§. 5. The first Church that we find it in, in History, is that of Alexandria. And Alexandria was a place exceedingly given to sedition, tumults, and divisions: the contentions between Cyril and Orestes, the murder of Hypatia by Peter and his company, the assault made upon Orestes by Ammonius & the other Nitrian Monks, and many such feats in the dayes of Theophilus, Dionysius, and up to the beginning, do shew what they were. And Socrates saith of them expresly, li. 7. cap. 13. that [The people of Alexandria above all other men, are given to Schism and contention; for if any quarrel arise at any time among them, presently hainous and horrible offences use to follow, and the tumult is never appeased without great blood-shed.] such were the Alexandrians.
§. 6. But yet it is certain that the Original of this custom, of setting up one as President or chief Presbyter in a particular Chur…h, cannot be found out, so as to say, by whom and when it was first brought in. But if it began upon the death of Mark at Alexandria ▪ it must needs be long before the death of Iohn the Apostle, (in that Church, what ever other Churces did.) But it seems that there was then a difference and indifferency in this point, and that other Churces did not presently imitate the Churches of Alexandria and Rome herein. He that reads Clemens Epistle to the Corinthians without partiality, I think will be of Grotius mind (before cited, Epist. ad Gal. ad Bignon.) that Clemens knew not any such Prelacy among the Corinthians, when he wrote that Epistle: And so we may say of some other Witnesses and Churches in those times, and afterwards in many places.
§. 7. It is not another Order of Ministers, or Office, that was in such Churches distinct from the Presbyters that assisted them. Their Presidents or Eminent Bishops were not made then Episcopi Episcoporum, vel Pastores Pastorum, as having an Office of Teaching and Governing the other Pastors, as Pastors have of teaching and Governing the flock. But they were only the chief Presbyters, or chief Bishops or Pastors of that Church, as an Archdeacon is to the Deacons when he is made such by their choice, as Hieroms comparison is (ad Evagr.)
§. 8. Nor is it lawfull now, even in the smallest Parish, for any One to assume such a superiority over any Presbyters (though such as have their maintenance from him, and are chosen by him, and are called, his Curates) as if he were of a Superiour Order or Offi…o, and so the Governour of the other as his inferiours.
§. 9. But yet that a Primacy of degree, or Presidency, or stated Moderatorship of one in such a Church and Presbyterie, is lawfull, I think with small labour may be evinced. And 1. All the Arguments before used, for the Presidency of one in an Association, will prove this Parochial Presidency with advantage.
§. 10. 2. It is a thing that is constantly or very ordinarily practised among us already, with common approbation, or without contradiction, as far as I have heard. Many places have one Minister only that is presented by the Patron; and this one Pastor hath divers with him (or as the common saying is, VnderUnder him:) If it be a great Congregation, many have a Curate or assistant in the Town with them, and other Curates at Chappels that depend on that Town. Though there be but one Chappel in this Parish where I live, yet this Church hath three or four Presbyters, and three or four Deacons. And the Law of the Land doth give one Minister only the Maintenance (called the Benefice) and the Power of the Temple, and the calling of Assemblies, and the choice of Curates, whom he is to maintain. And they that are chosen and maintained by him, must and will be ruled by him; at least in all circumstantial things. It belongs not to them to Rule even the People contrary to Gods word; nor in substantials to institute new Ordinances of Worship: But in circumstantials which are left to humane determination (as time, place, particulars of order, decency, &c.) no doubt but the chief Pastors in each Parish, do exercise actually a Negative Vote, and the Curates do nothing without their consent. So that this sort of Presidency being common among us, without contradiction I may take it for granted that it hath the common consent. And if any allow not of so much as is commonly used, yet a Presidency is a far lower thing.
§. 11. 3. This sort of Presidency, (yea with such a Negative voice as in the foregoing Chapter is granted) is usually grounded on Nature and the General Rules of Scripture, and warranted by them. Nature teacheth us, that the younger and more ignorant and unlearned, should (proportionably) submit to the Elder and Wiser, and in a sort be Ruled by them. And Scripture saith the same, 1 Pet. 5.5. [Ye younger submit your selves unto the Elder.] Even the aged Woemen (that were no Officers) must teach the younger, Tit. 2.4. Now it common…ly falls out that in every Parish that hath many Minister, there is but one that is aged, or grave, and that one commonly is more Learned and judicious then the rest, who are usually some young unexercised men. Now in such cases. (which is common) no man can deny that authority to age or Wisdom that is naturally due to it, nor exempt the younger ignoranter men from that submission which naturally they are bound to. Equality of Office may stand with inequality of gifts and ag…, and consequently of duty.
§. 12. 4. The good of the Church requireth it that this disproportion of Ministers gifts in one and the same Congregation should be the ordinary case (And rules must be fitted to ordinary cases, rather then to extraordinary.) For God doth not (as we see by long and sad experience) bestow his excellent gifts so commonly, as that one Church (ordinarily) should have many Learned able men: There are but few that are of eminency for judgement and other Ministerial abilities: Not one for many Parishes: If therefore many of these should be placed together in one Church, it would be against the common good, and an unjust ingrossment, and injurious unto others. Providence therefore by the rarity of eminent parts, doth teach us to make it the ordinary course, that in every Congregation where there are many Pastors, some one of chiefest parts be chosen to be standing Moderator of the rest.
§. 13. 5. That which is lawfull for Private men to do towards one another, is lawfull Prudentially for Pastors that are conscious of their own imperfection, to do towards one that they think more able then themselves. But it is lawful for Private men to be subject one to another in humility: therefore it is lawfull for such Pastors, 1 Pet. 5.5. [Yea all of you be subject one to another, and be cloathed with humility] A voluntary subjection to another, in lawfull actions, is nowhere forbidden, but here commanded▪ and is a great part of Christian self-denyal: and therefore lawful.
§. 14. 6. And it is a thing that dependeth so much on the Wisdom and will of Presbyters, that no man can hinder it. I can make another Minister a Bishop to me, whether other men will or not. Honor est in honorante. I can 1. In judgement esteem him more able, yea or more authorized, then other men. 2. And I can have recourse to him for advice. 3. And I can give him a Negative vote in all my Ministerial Actions, so far as they are left to humane determination: I can resolve to do nothing in such matters, but by his consent. And if I find reason for this in his abilities, and my disabilities, it is Lawful. The thing therefore being Lawfull, and such as none can hinder me from, I see not why it may not be made the matter of Consent, when the Churches Peace requireth it.
§. 15. 7. Moreover, as Divisions justly provoked the Churches at first to think of such lawful means, for the cure; so our Divisions, or danger of them, do make it as Necessary, or convenien…, now as then. We see to our shame, that in most or many Congregations, Ministers that are equal or neer to an equality in parts and place, can hardly agree and live in Peace: but they are jealous of one another, and envying each others esteem and interest (Though I confess this is so odious a vice▪ that its an abominable shamefull thing, that any Minister of Christ should be tainted with it: but so it is▪ we cannot hide it.) And therefore it is our ordinary course to have such a disparity of age, and parts, and interests, that one may have the preheminence, and some rule, and the rest be ruled by him.
§. 16. 8. Lastly, the Antiquity and speedy Universality of this course, is a strong argument to make men moderate in the point. For 1. It seemeth a most improbable thing that all the Churches, or so many, should so suddenly take up this Presidency, Prelacy, or Disparity without scruple or resistance, if it had been against the Apostles minds. For it cannot be imagined that all these Churches that were planted by the Apostles, or Apostolical men, and had seen them and conversed with them, should be either utterly ignorant of their minds, in such a matter of publike practice, or else should be all so careless of obeying their new received doctrine, as presently and unanimously to consent to a change, or endure it without resistance. Would no Church or no persons in the world, contend for the retention of the Apostolical institutions? Would no Chu…ch hold their own, and bear witness against the corruption and innovations of the rest? would no persons say, [you go about to alter the frame of Government newly planted among us by the Holy Ghost; It was not thus in the dayes of Peter, or Paul, or John▪ and therefore we will have no change.] Th…s see…s to me a thing incredible, that the whole Church should all at once almost so suddenly and silently yield to such a change of Government. And I do not think that any man can bring one testimony from all the volumes of Antiquity to prove that ever Church or person resisted or disclaimed such a change, in the times when it must be made, if ever it was made▪ that is, in the first or second ages.
§. 17. Yea 2. It is plain by the testimony of Hierom before mentioned and other testimonies of antiquity, that in Alexandria, at least, this practice was used in the dayes of the Apostles themselves. For they testifie that from the dayes of Mark the Evangelist till the days of Heroclas and Dionysius, the Presbyters chose one from among them, and called him their Bishop. Now it is supposed by the best Chronologers that Mark was slain about the sixty third year of our Lord, and the tenth of Nero; and that Peter and Paul were put to death about the sixty sixth of our Lord, and thirteenth of Nero, and that Iohn the Apostle died about the ninety eighth year of our Lord, and the first of Trajan, which was about thirty five years after the death of Mark. Now I would leave it to any mans impartial consideration, whether it be credible that the holy Apostles, and all the Evangelists or Assistants of them, then alive, would have suffered this innovation and corruption in the Church without a plain disowning it and reproving it: Would they silently see their newly established Order violated in their own dayes, and not so much as tell the Churches of the sin and danger? Or if they had indeed done this, would none regard it, nor remember i…, so much as to resist the sin? These things are incredible.
§. 18. And I am confident if the judicious godly people had their choice, from the experience of what is for their good, they would commonly choose a fixed President or chief Pastor in every Church. Yea I see, that they will not ordinarily endure that it should be otherwise. For when they find that God doth usually qualifie one above the rest of their Teachers, they will hardly consent that the rest have an equal power over them. I have seen even a sober unanimous Godly people, refuse so much as to give their hands to an assistant Presbyter whom yet they loved, honoured and obeyed, though they were urged hard by him that they preferred, and all from a loathness that there should be a parity. I know not one Congregation to my remembrance, that hath many Ministers, but would have one be chief.
§. 19. Object. But, (the Prelatical men will say) our Pari…shes are not capable of this, because they have commonly but one Pastor, nor have maintainance for more. Answ. 1. Though the gre…ter number have but one yet it is an ordinary case to have two, or three, or more, where there are Chappels in the Parish, and the Congregations great, as in Market Towns. And if ever we have Peace and a setled faithfull Magistrate that will do his part for the house of God, we shall certainly have many Ministers in great Congregations: Or else they are like to be left desolate; For Ministers will over-run them, for fear of undertaking far more work then with their utmost pains they are able to perform.
§. 20. And 2. There are few Congregations, I hope, of Godly people, but have some private men in them that are fit to be Ordained Assistant Presbyters, though not to govern a Church alone (without necessity) yet to assist a Learned, judicious man, such as understand the body of Divinity, (as to the great and necessary points▪) and are able to pray and discourse as well as many or most Ministers, and to exhort publickly in a case of need. He that would imitate the example of the Primitive Church (at least in the second Century) should Ordain such as these to be some of them Assistant Elders, and some of them Deacons in every Church (that hath such;) and let them not teach publickly, when a more learned, able Pastor is at hand to do it; but let them assist him in what they are fittest to perform; Yet let them not be Lay Elders: but authorized to all Pastoral administrations, and of one and the same office with the Pastor, though dividing the exercise and execution according to their abilities and opportunities; and not comming in without Ordination, nor yet taking up the Office only pro tempore. And thus every Parish, where are able Godly men, may have a Presbyterie and President.
§. 21. Till then 3. It is granted by the Learned Dr. H. H. that it is not necessary to the being of a Bishop that he have fellow Presbyters with him in that Church: If he have but Deacons it may suffice. And this is easie to be had.
§. 22. And indeed 1. The parts of many very able Christians, are too much buried and lost as to the Church, for want of being drawn into more publick use. 2. And it is it that tempteth them to run of themselves into the Ministry, or to preach without Ordination. 3. And yet few of these are fit to be trusted with the Preaching of the word, or guiding of a Church alone, no nor in equality with others: for they would either corrupt the doctrine, or divide the Church. But under the inspection and direction of a more Learned judicious man, as his assistants, doing nothing against his mind, they might be very serviceable to some Churches. And such a Bishop with such a Presbyterie and Deacons (neither Lay, nor usually very Learned) were the ancient fixed Governours of the Churches, if I can understand antiquity.