An Apology for the Discipline of the Ancient Church, Part 1 · Section 6
The texts alleadged.
Acts 6.5. & 14.23. I ſuppoſe you referre theſe to the firſt part of the fifth propoſition for election by Church-members, and I have anſwered them already, and ſhall therefore ſpare my labour.
The other, if I be not miſtaken, are to prove your Teaching and Ruling Elders, Rom. 12.7, 8. 1 Cor. 12.8.28. Epheſ. 4.7.14. Rev. 4.6. & 5.6. & 19▪ 4.
But among theſe I finde not one text to prove your Presbyterial or Combinational Church: nor your regular Ordination by profeſſing members.
The Text then out of the Romans, Corinthians, Epheſians, and the Revelations I am to examine, and ſee how they will conclude what you intend.
Rom. 12.7, 8.
Or miniſtery, let us wait on our miniſtery, or he that teacheth on teaching, or he that exhorteth on exhortation, he that giveth let him do it with ſimplicity, he that ſheweth mercy with chearfulneſſe.
The words are Elliptical, and therefore muſt be ſupplied from the former verſes. The Apoſtle being to deliver divers precepts, firſt gives a ſignification of his power, verſe 3. Then he preſcribes in general foreign. To every one God as he pleaſeth gives a meaſure of his gifts, and therefore no man ought to arrogate to himſelf more than he ought; for this were abſurd, as if in the body one part ſhould aſſume and uſurp the faculties of another; for to that purpoſe he makes uſe of that compariſon of a natural body, verſ. 4, 5. As then the parts of the natural body have their proper endowments, ſo alſo have the ſeveral members of Chriſts ſeveral graces beſtowed on them by God, and theſe gifts muſt be employed for the benefit of the whole, and the parts; he thus infers, verſe 6. Having then foreign, freely and graciouſly beſtowed, he ſhewes how we muſt beſtow them. And then he reckons up theſe gifts, theſe foreign. Firſt, propheſie. Secondly, foreign, Miniſtery. 3. Ability to teach. 4. A faculty to exhort or comfort. 5. A heart and power to give. 6, Wiſdome to govern. 7. Bowels of merciemercy. Theſe are the foreign, thoſe Gratuito's, thoſe talents we have received from our Lord, and they muſt be laid out for his honour, for our brethrens good. This I conceive to be the prime intention of the Apoſtle in this place, for he expreſſely names gifts, and not men.
But becauſe theſe gifts muſt upon neceſſity be exerciſed by men, therefore he intimates on whom they are beſtowed more peculiarly, not all gifts to one man, neither is one man by God ſitted alwayes for all gifts. One man he calls to be a Prophet, and gives him a gift to foretel things to come, or to interpret the Scriptures; let him then interpret according to the Analogy of faith, not adde, nor diminiſh, nor alter at his pleaſure. To another he hath given a gift to teach, let him aptly and in eaſie, plaine, intelligible words explaine the will of God, and teach them he ought. To a third he hath given an admirable faculty to ſtir up and move another to the actions of piety, or elſe to be a Barnabas, a ſonne of conſolation, in raiſing and comforting an afflicted and oppreſſed ſoul; let him uſe this exhortation, exhibit this comfort as occaſion is required. To a fourth God hath been graciou, and gifted him with wealth and riches; of theſe he is to impart a portion foreign, ingenuouſly, liberally, freely, ſimply, without any doubting either in reſpect of perſons, or a regard to his own profit. Upon another is beſtowed a gift by which he s made a fit man foreign,Numb. 10.17. to be over others (you know that God took of Moſes ſpirit and put it on the ſeventy Elders) and he that hath this gift, muſt uſe it with diligence. Laſtly, 'tis a touch of the Spirit when a man is foreign of compaſſionate bowels; his abilities yet may be ſmall to help the indigent members of Chriſt Jeſus, and his own neceſſities may retard him, and make him murmur at the duty of almes. Well, what he can ſpare, yet let him give, though it be but two mites, and when he beſtowes it, let it be given with a good heart, for hilarem datorem amat Deus.2 Cor. 9.7.
I have not ſtrained the text one jot, and you may ſee how naturally all this doth follow, if you referre it to that of which the Apoſtle began to ſpeak, the foreign that God gives to ſeveral members of his Church. Whereas if you follow thoſe who are of your mind, the interpretation will be forc'd, and very improper; For then we muſt have ſeven ſeveral functions here ſet down in the Church of God diſtinguiſhed by theſe gifts. Next you muſt prove that the foreign, theſe gifts of the Spirit belong to the Officers of the Church onelyonly, and not to the reſt of the faithful, which I know you dare not ſay, 'tis ſo contradictory to Scripture, when we read of other that did propheſie,Acts 21.9. 1 Cor. 11.5. Acts 18.26. 1 Theſ. 5.11. 1 Pet. 4.10. 1 Tim. 3.4. Luke 6.36. that did teach, that muſt exhort and edifie, that are bound to diſtribute and miniſter, to rule, and to ſhew mercy as well as Church-officers. Yet further we muſt know whether theſe offices muſt be diſtinct and remaine divided, or elſe may meet in one perſon; if they muſt remain diſtinct, no Prophet may teach or exhort, no Ruler may give or ſhew mercy: if they may meet and agree in one ſubject, then are they no Offices, but graces, and he that hath one may have all, and ſo you are further from your purpoſe in concluding any thing from this place than you were before. Laſtly, make them Eccleſiaſtical functions if you liſt, but then you muſt appropriate them; & then not any one of them can be atributed to Lay-perſons.
That which I faſten upon here I know is foreign, He that ruleth, for thence you would collect you Ruling Elders. A very ſtrange inference, and illogical; 'tis as if you ſhould argue a genere ad ſpeciem, as thus, eſt animal; ergo eſt homo; eſt ſubſtantia, ergo eſt corpus; eſt arbor, ergo eſt quercus, when you know 'tis a certaine truth in reaſon, that A genere ad ſpeciem non valet argumentum. For thus you muſt argue out of this place. It is a Church Ruler that Saint Paul means in this place, (which is very doubtful too) but if granted, then by your Logick it muſt be the Lay-Ruling Elder which you intend; whereas you know that we aſſigne you other Ruling Elders that are no Lay-men: and among you even your Paſtors beare rule too, and ſo may be underſtood in this place, rather than thoſe other. There is then no neceſſity that foreign, in this place muſt be your Lay-Ruling-Elder, and then you conclude nothing. And as little can you gather from the next place you bring out of the Corinthians, which is indeed parallel to this, and gives light to it.
1 Cor. 12.8. & 28.
For to one is given by the Spirit the word of wiſdome, to another the word of knowledge by the ſame ſpirit. Verſe 8.I profeſſe a blinde man may ſee as much in this verſe as I do, that makes to your purpoſe; I go on then to the 28. And God hath ſet ſome in the Church, firſt Apoſtles, ſecondarily Prophets, thirdly Teachers, after that Miracles, then the gifts of healings, helps, Verſe 28.governments, diverſities of tongues.
Firſt, I ſhall give you the judgment of a grave Expoſitor on this place, though an adverſary. Apoſtolus hic non agit de gradibus hierarchicis; alioquin Paſtores, Presbyteros, Diaconos praetermittere non debuiſſet; Eſtius in locumſed recenſet quaedam Eccleſiae membra praecipuis Spiritus ſancti foreign inſignia, ſive conſtitutae ſint in ordine hierarchico, five non.
Secondly, that this place cannot be underſtood of the functions of the Church, will be evident theſe two wayes. 1. Teachers are here expreſſed, but Paſtors are omitted, and therefore might Governours (the word you catch at) be mentioned in ſtead of Paſtors. If this ſatisfie not, then tell me, what functions can you call theſe that follow in the Church of Chriſt? are Miracles, that is, power to work miracles, gifts of healing, a faculty to ſpeak divers tongues, functions and offices? Ornaments I ſhall grant you they were of the Paſtoral calling, and ſo was ability to govern. To rule wiſely is a great gift of the holy Ghoſt, and more needful than the other. To the government of the Church belongs more than cenſuring of manners, and examining witneſſes; wiſdome to prevent dangers, to direct doubtful caſes, to diſcerne ſpirits, to calme ſtrifes, is requiſite, which rarely are eminent in your Lay-Elders. Beſides, pray conſider, that if in this place you ſhould make your Governours diſtinct from the Apoſtles, the Apoſtles themſelves could not qua Apoſtoli, be Governours, which I hope you will not ſay. Had not the Apoſtles, Prophets, Teachers, power in the Church to do miracles, to heale, to ſpeak with tongues? If theſe three be no divers offices, but graces, and all three found in every Apoſtle, in ſome Prophets, and Teachers, then why ſhould not government alſo that is reckoned in the middeſt of them be a gift alſo of the holy Ghoſt, beſtowed on ſuch Prophets, Paſtors and Teachers, whom the Spirit of grace and truth would vouchſafe to honour?
This is my firſt reaſon, and my ſecond will be clearer by reflecting upon the gifts of the Spirit, of which we have a liſt in this chapter, and comparing them with the functions. Let us then number the gifts of the Spirit, and ſee whether the publike functions can be proportioned to them.1 Cor. 12. Verſe 8. To one ſaith the Apoſtle, is given by the Spirit the word or reaſon of wiſdome; to another the word of knowledge according to the ſame Spirit; to another faith by the ſame Spirit;9. to another foreign the gifts of healing by the ſame Spirit; to another foreign, the powerful working of miracles, or the operation of great works; out to another propheſie; but to another diſcerning or judgment of ſpirits; but to another divers kinds of tongues; but to another the interpretation of tongues; but all theſe foreign works evidently one and the ſame ſpirit,10. dividing foreign, prpperly or ſeverally to every man,11. as he will. Here are nine gifts of the holy Ghoſt numbered in verſe 28. we meet with two more, foreign, & foreign,28. undertaking or helping, and governing; in the forecited place to the Romans are five different from theſe, miniſtring, exhorting, teaching, giving, ſhewing mercy. In all ſixteen. I hope you will not ſay there muſt be ſo many diſtinct Offices and functions in the Church. For ſo it may happen that the offices may exceed the number of the officers, and ſo every one muſt have more than two of them,Robinſons Juſtif. p. 107. & p. 111. three at leaſt, or elſe the Church ſhall nor be ſupplied. For put caſe that Robinſons words be true, that a company conſiſting, though but of two or three gathered by a Covenant made to walk in the wayes of God known unto them, is a Church, and ſo hath the whole power of Chriſt,Anſwer to the 32. Queſt. p. 43 even the ſame right with two or three thouſand. Generally you know it is received among you, that ſeven will make a full and perfect Congregation, and that the aſſociation of theſe few thus ſeparate by a Covenant, is the eſſential forme of the Church. Which if true, then is it not poſſible to find ſo many diſtinct functions in the Church, becauſe in ſo ſmall a number, there cannot be found men for them. Let it be then granted, that the Apoſtle in this chapter ſpeaks of diverſities of gifts, not of functions, and the ſenſe will be clear. Apoſtles there were then in the Church, and they had all theſe gifts in a greater meaſure than any other. Prophets there were and Teachers, and to theſe the Spirit divided the gifts as he pleaſed, in what meaſure, and to what perſons he beſt liked; to one to work miracles, to another to heale, to help and comfort, to guide and governe, to ſpeak tongues, to interpret tongues as might beſt ſerve to gather the Saints, to plant the Church.
I muſt profeſſe unto you, that I have both now and heretofore looked into this text with as quick an eye as my weakneſſe would give leave, and could never yet finde it in any thing that made for your Ruling Elders. No, you perhaps will ſay, do you not finde here foreign, governments? Yes, I do, but will it thence follow that it muſt upon neceſſity be the government of the Lay-Ruling-Elders you dreame of? Why might not the Apoſtles, the Prophets, the Teachers here mentioned by the Apoſtle be thoſe Governours here intended for ought you know? Of them the other gifts were verified, and why not then this alſo? They could work miracles, they could heale, they could help and comfort, they could ſpeak all languages, and interpret tongues; what ſhould now hinder but they might by the ſame Spirit be endowed with the gift of government alſo? Which if it fall out to be true, as it indeed did, (yet the Apoſtles either by themſelves, or by thoſe they placed in the Churches which they planted, who were Biſhops, and onelyonly Biſhops exerciſed the juriſdiction) you ſhall never be able to conclude out of this or any other place of Scripture, that the Governours of the Churches were a diſtinct company from the Paſtours, which is I know, that you drive at.
But to gratifie you a little, I ſhall here willingly yield you more than I need. That in the Apoſtolical Church and after till Conſtantines time, there might be certain men choſen by common conſent of the Church to judge of all civil debates, that might ariſe betwixt man and man; you perhaps would call theſe Governours, I ſhould rather call them Arbitratours, becauſe they had no coactive power to compel any Chriſtian to ſtand to their Arbitration farther than they would binde themſelves. And in caſe that any were refractory and obſtinate, the Paſtour might and did make uſe of the Church-Key, and debarre him from the participation of Chriſtian priviledges, ſo that he was by them eſteemed no better than a Heathen or Publican.1 Cor. 6.1, &c.
And now I will ſhew you the ground of my conjecture, 'tis out of Saint Pauls words; Dare any of you having an action againſt another, a Chriſtian he means, go to Law before the unjuſt, and not before the Saints? Paul did not debarre the Magiſtrates that were Infidels of their juriſdiction, nor create new Judges or Governours for civil offences in the Church; it was beyond his calling and commiſſion to do either of them; but when he perceived the Chriſtians for private quarrels purſued each other before unbelievers to the great ſhame and ſcandal of Chriſtian profeſſion, he ſaith,Ver. 7. they were better to ſuffer loſſe, to take wrong, to be defrauded. Ver. 4.5.But if this would not ſatisfie, if yet there were who would be contentious, then he wills them to chooſe if not the wiſeſt, yet the leſt eſteemed among them in the Church to arbitrate their cauſes, rather than to expoſe themſelves and their profeſſion to the mocks and taunts of Heathen and Profane Judges.
Theſe Arbitratours you may call Governours if you pleaſe; but properly they were not ſo, becauſe they were choſen either by conſent of the Litigants, or elſe appointed as I am induc'd to opine, by the choice of the Church for that purpoſe, but they could not interpoſe themſelves as Judges authoriz'd by Chriſt; becauſe he himſelf as Mediatour claimed no ſuch power, would uſe none.Luke 12.24. You know his anſwer to the brother that moved him to divide the inheritance, Man who made me a Judge or Divider among you?
Now grant that all this be true, and that ſuch Governours began betime and continued long in the Church, even untill the Converſion of the Heathen Emperours: Can you hence conclude, that they muſt upon neceſſity continue ſtill? no ſuch matter. For the Civil power and the Sword is in the Magiſtrates hand, and he is to take up all debates betwixt man and man; of theſe then there is no uſe. From theſe then to argue, that there muſt be Lay Ruling Elders in the Church is a fallacy, ſince the cauſes they were to dcide were other, and their Authority by Church-right none at all. A d ſuch, 'tis probable, may be found in the Scriptures and in the Church-ſtory, but never any other Ruling Elders inveſted with the power of the Keys, except in Orders.
I have been long upon this place to the Corinths, but it was becauſe I would leave no ſcruple unſatisfied. That I be not tedious of it I will adde no more, but conſider your next proof which you bring out of the Epiſtle to the Epheſians.
Epheſians Chap. 4. Verſe 7. and Verſe 14.
Ver. 7.But to every one of us is given grace, according to the meaſure of the gift of Chriſt.
Ver. 14.That we henceforth be no more children, toſſed too and fro, and carried about with every winde of doctrine, by the ſleight of men, and cunning craftineſſe, whereby they lie in wait to deceive.
Now here I muſt confeſſe it befel me, which happens to them who ſearch for gold-ore in the vaults of the earth; they open the turfe, dig, delve, labour long to effect their deſire, but at laſt being fruſtrated of their expectation, they depart in a diſcontent, reſolute that the mettal is there, though that it be their hard hap not to finde it. This hath fallen to me in the ſearch of this place; I opened the book, I dugge and delv'd deep with all poſſible endeavour to finde out the rich Mine you give notice of, but I could not light upon the leaſt ſignification of it, or the leaſt inkling that ever it had been there. For tell me I pray, what intimation is there in either of theſe verſes of any kinds of Elders, Lay or Clergy? Every one here, takes in every Inviduum of the myſtical body united in all thoſe bonds, who have their particular grace given according to that meaſure that God pleaſeth: and theſe are adviſed to be conſtant, and contend for the faith once delivered to the Saints; Jude 1.3.not babes toſſ'd too and fro with every winde of doctrine. No way then being able to finde what you pointed at, in a diſcontent at my own dulneſſe, I was paſſing off the place, but as I was departing, by chance I caſt my beard upon my ſhoulder, as the Spanyard ſpeaks, and glanced my eye upon the eleventh verſe, where I met with, He gave ſome Apoſtles, Epheſ. 4.11.ſome Prophets, ſome Evangeliſts, and ſome Paſtours, and Teachers; and then I had a thought to ſet to work again, as ſuppoſing to finde what you intended. But upon ſecond thoughts, I found that could not be neither,4. becauſe all the Officers here named extraordinary, or elſe ordinary, temporary, or to continue, were of the Clergy, not a Lay-Ruling Elder among them. In deſpair therefore ever to light upon what you ſignified I ſhould finde, I clearly took my farewell of the place, and never ſtay'd till I came unto the Revelation, whether you next and in the laſt place ſend me.
Revel. 4.6. And before the throne was a ſea of glaſſe like unto Chryſtal: and in the middeſt of the throne, and round about the throne were Foure Beaſts full of eyes before and behinde.
Rev. 5.6. And I beheld, and lo, in the middeſt of the throne, and of the four beaſts, and in middeſt of the Elders ſtood a Lamb, as it had been ſlain, having ſeven hornes, and ſeven eyes, which are the ſeven Spirits of God ſent forth into the earth.
Rev. 19.4. And the twenty four Elders and the four Beaſts fell down and worſhipped God, that ſate on the throne, ſaying, Amen, Allelujah.
This Book of the Revelation is ſo dark, that as King James was wont to ſay, it needs another Revelation to give light to it. Out of this you have cited theſe three texts, and one anſwer will ſatisfie them all; which is that you can poſitively conclude nothing hence for your Ruling Elders. There be but two words you can fix on; either the foure Beaſts or twenty four Elders, or elſe on both; chooſe which you will, or both, it will much trouble you to draw your Concluſion; the reaſon is, the words are ſubject to ſo many interpretations, and none make for you.
I beginne with the foure Beaſts, Or Animalibus rather, for it is foreign.
1. The Church is Gods throne,Calvin. Hieron. Auguſtine. Ambroſe. wherein his Majeſty rides as in a Chariot, and the foure wheels of this Chariot are the Goſpels; whence ſome Divines make the foure Evangeliſts theſe foure Beaſts that draw the Chariot. Matthew is that foreign that hath the face of a man, beginning his Goſpel at Chriſts generation as he was man: Mark the Lyon, beginning his Goſpel with the voice of John the Baptiſt foreign, roaring as a Lyon in the Wilderneſſe, Repent, for, &c. The Calf repreſents Saint Luke, for he begins with Zacharies ſacrifice. Saint John is the Eagle, for at firſt he mounts to heaven, beginning with our Saviours Divinity.Napier. This Napier makes his nineteenth propoſition, and by a Metonomy he includes all that profeſſe and beleeve the Goſpel.
2. Others expound it of thoſe Orders of Angels which excell in dignity,Couper. Beza. and are nearer to the throne, who are generous as Lyons, ſtout and valiant as Bulls, prudent as Men, ſwift as Eagles; moſt able to do Gods command, and to aid his ſervants.
3. Others hold that theſe foure Beaſts are the foure great Prophets,Jo. Baconth. Albertus. Aretius. Iſaiah, Jeremiah, Ezekiel Daniel.
4. Some again will have ſignified by theſe foure Beaſts, the foure great myſteries of our Chriſtian belief; for Chriſt in his Incarnation was found as a man, in his ſacrifice on the Croſſe as a Calfe, in his reſurrection the Lyon of Judah, in his aſcenſion an Eagle.
5. Brightman expounds it of the faithful Miniſters and ſervants of God,Brightman. Bayly. Lambert. 2 Cor. 5.20. eſpecially Paſtours. But ſome more largely, of all faithful believers and earneſt profeſſours of the truth in all the foure quarters of the world. Theſe are in Gods ſeat, when they teach Gods people to perſiſt in the truth, and round about his ſeat, when they labour diligently to defend them from the doctrine of devils and fallacies of hypocrites.
I remember when I ſpoke with you, you urged this place and the foure Beaſts for your Ruling Elders, as you do here. But you ſee how various the judgments of learned and pious men are upon it, and that the moſt of them vary clearly from your judgment, and the laſt which comes neareſt, doth only ſquint that way; for their words carry a larger ſenſe, then you would put upon the place. It can be no wiſedome then peremptorily to conclude that from hence, which may and hath been taken By the graveſt and modeſteſt Divines in another acception. You muſt demonſtrate to me your interpretation to be ſolely true, and the minde of the Holy Ghoſt before I ſhall yield you this place. viz. That the four Beaſts are Ruling Elders. Theologia ſymbolica non eſt argumentativa.
2. And touching the twenty four Elders, Interpreters are of many minds; Quot homines, almoſt tot ſententiae.
Napier.1. Napier out of Jerome underſtands the twenty four books of the Law by the twenty four Elders, and he brings Zanchy to countenance it; to which opinion he is ſo fix'd, that he makes it his eighteenth propoſition and aſſerts it again in his notes, the which ſaith he, are cloath'd in white, for that in them is found no lie, and crown'd with victory, for conquering Satan, and enlarging Gods Kingdome; but he addes that by theſe books Metonymicè, all that profeſſe the doctrine of the Old and New Teſtament contain'd in the books, are to be comprehended.
Brightman.2. Brightman for ought I ſee diſlikes not this opinion, but underſtands with him all profeſſours, or at the leaſt true believers; but explains aptly the reaſon of the number of twenty foure. For he ſaith, the Holy Ghoſt alludes to Davids order in diſpoſing all things in the Temple and his Kingdome. The chief Prieſts were diſtributed into twenty four orders; ſo the Levites that ſerved the Prieſts. 1 Chron. 24.18, 31. ch. 25.26. ch. 27.The Muſicians alſo were divided into as many, and the Dore-keepers. There were alſo of every courſe that ſerved the King twenty four thouſand. Seeing then the whole Congregation of Levi and the people that ſerved the King were divided by twenty four, it might be a ſhadow and type of that number who were made Kings and Prieſts unto God to ſerve Chriſt; under that number, the whole people; under this, the whole company of the redeemed are contain'd.
Couper.3. And Couper ſaith the ſame, that under this number the whole Church both Militant and Triumphant is contain'd, though he make his alluſion otherwiſe; for he divides the twenty four into two halfs; the firſt he makes to conſiſt of the twelve Patriarchs from whon deſcended the Jews; the other of the twelve Apoſtles who converted the Gentiles, the Elders then of both Nations; that is, the profeſſours in both were about the throne; and he proves this ſenſe out of the fifth Chapter. Ver. 9. where the twenty foure Elders fell down before the Lamb, Rev. 5.8.9.having har…s in their hands, and they …ang a new ſong ſaying, Thou art worthy O Lord. — For thou waſt ſlain, and thou haſt redeemed us to God by thy blood out of every kindred, and tongue, and people and Nation, 10.and haſt made us unto our God Kings and Prieſts, &c.
Beza.4. Beza conceives theſe Elders to be Prophets and Apoſtles. Summus judex, ſaith he, comitatu honorificentiſſimo inſtructus Prophetarum & Apoſtolorum, tum veteris, tum novae Eccleſiae.
Greg. lib. 4 in. reg. 1. ch. 9.5. Gregory expounds this of the Preachers of Gods holy Word, being graves moribus, & ſenſu maturi.
6. But moſt interpret this of the Saints departed out of this world,Bullinger. Traber…n. Marlorat. and now reigning with the Lord Jeſus in heaven. Indeed their number is without number, chap. 7.9. But the ſet and certain number is put for the full and compleat number of the Saints under the Law and under the Goſpel, diſcending I ſay from the twelve Patriarchs, or begotten by the twelve Apoſtles. The Jewes and Gentiles with their twenty foure Elders are to ſit upon twenty four ſeats cloathed with white rayment, having on their heads crowns of gold.
I leave it now to your choice which ſenſe to follow, and it is evident if you will follow any of them, that your Ruling Elders can never be fetch'd out of any of theſe. Among the company I confeſſe they are in the Church Militant or Triumphant, becauſe they are profeſſours; but in a diſtrictive notion to call them Elders, and prove them ſo from theſe three texts, is toto errare caelo, that I ſay no worſe.