The Way of the Churches of Christ in New England, Tract · Chapter 2

The Way of the Churches of Christ in New England · Tract · Chapter 2

p. 10CHAP. II. Touching Church-Officers, with their election and ordination.

SECT. I.

THE Church being thus gathered, as hath been deſcribed, our next care is that it may be ſupplyed with all thoſe Officers and members which Chriſt hath ordained to continue in his Church untill his ſecond comming, for they are all given for the edifying and perfecting of his body, untill we all grow unto the meaſure of the ſtature of the fulneſſe of Chriſt, Eph. 4.11, 12, 13. The Apoſtles, Prophets, and Evangeliſts, they ſtill continue in their writings, to be Maſter-builders of the Churches in all ages, and therefore the Church is ſaid to be built upon their foundation, that is, upon the foundation which they by their writings have laid, Eph. 2.20. but in their Succeſſors in the ſame eminent calling they continue not: whence the Apoſtle ſpeaketh of himſelfe and Barnabas, as the laſt Apoſtles, 1 Cor. 4.9. And when the new Jeruſalem (the Church of the Jewes) commeth to be planted, it is not ſaid to be planted by new Apoſtles, but by the former twelve Apoſtles of the Lambe, Rev. 21.19. to wit, by them, in reſpect of their Doctrine ſtill left behinde them in their writings.

It remaineth therefore, that the ordinary Officers of the Church which are to continue to the comming of Chriſt Jeſus, are either Elders, (whom the Apoſtle calleth alſo Biſhops, Tit. 1.5.7. Act. 20.17.28.) or Deacons; of Elders he maketh two ſorts, one ſort he p. 11calleth them that rule, the other them that labour in the Word; whether of Exhortation, as the Paſtors, or of Doctrine, as the Teachers, 2 Tim. 5.17. For the two ſorts of ordinary preaching Elders, the Apoſtle calleth Paſtors and Teachers, Eph. 4.11. And ſuch ſeverall kindes of labouring in the Word, by the one in a word of Exhortation, by the other in a word of Doctrine, the Apoſtle expreſly holdeth forth, Rom. 12.7, 8. He that teacheth (ſaith he) let him waite on teaching, and he that exhorteth on exhortation; which argueth a difference of their functions by the diſtinction of their proper or eſpeciall actions.

If it be ſaid, the difference of thoſe actions doe not argue a diverſitie of functions, but both teaching and exhorting are co-incident to one and the ſame Office, as being ſeverall actions of ſeverall gifts, not of ſeverall Officers:

Anſw. The contrary is evident from the Text, as may appeare by three ſeverall reaſons from the words of the Text.

Reaſ. 1. From the words which the Apoſtle uſeth, foreign, which doe not diſtribute ſeverall gifts onelyonly, but ſeverall perſons, to whom thoſe ſeverall gifts are ſeverally committed, according as the ſame Apoſtle diſtributeth the ſame divers ſorts of gifts to the ſame divers ſorts of perſons, 1 Cor. 12.8. To one (ſaith he) is given a word of wiſdome, (to wit, for direction of practice, whereto the Paſtor attendeth) to another the word of knowledge (to wit, for direction of the judgement) whereto the teacher attendeth, and both by the ſame Spirit, who diſtributeth to every man ſeverally, ver. 11.

Reaſ. 2. Though Office be one thing, and gift to diſcharge an office another, and the actions or exerciſe of every ſeverall gift doth not alwayes argue a ſeverall office; yet in this place it is the ſcope of the Apoſtle to expreſſe the different offices, or functions of Paſtors and Teachers by their different and proper acts; for here he ſpeaketh of the divers members of the Church, as of divers members of the naturall body, who having divers offices, or functions in the body, are to performe different proper actions, according to their different functions; as wee having many members (ſaith he) in one body (ver. 4, 5.) and all the members have not one office, (as the tranſlator turneth it when the Originall ſaith, have not one action, or practiſe, but both expreſſing the ſame meaning;) p. 12ſo wee being many are one body in Chriſt, and every one members one of another, having then (ſaith he, ver. 6.) different gifts (gifts comprehending both offices and grace) whether Prophecy, let us prophecy according to the proportion of faith, or miniſtery, let us waite on our miniſtery, whether he that teacheth on teaching, or he that exhorteth on exhortation. And looke then, as in the naturall body, it being the action of the tongue to ſpeake, it is his function and office to ſpeak, and not to ſee: and it being the action of the eye to ſee, it is his function to ſee, and not to heare; So it is in the members of the body of Chriſt, it being the action of the teacher to teach, he is to attend unto teaching, not unto exhortation; and it being the action of the Paſtor or Exhortor to exhort, he is to attend on exhortation, not on teaching.

Reaſ. 3. If the Apoſtle ſpeake here onelyonly of ſeverall actions or exerciſes of ſeverall gifts, but both co-incident to the ſame perſon and officer in the Church; why then doth he command the Teacher to waite on teaching? and the Exhorter to waite on exhortation? for he that performeth an action according to this gift, which is not peculiar to his office, but common to him with men of other offices, is never commanded, nor is it his dutie to attend or waite on ſuch an action. As if a man have a gift of love, or mercy, or liberalitie, and according to that gift be fit to performe an action of giving Almes, yet he is not commanded to attend or waite upon Almeſgiving, unleſſe it be his office as well as his gift?

Object. Attending, or waiting, is not expreſſed in the Originall, but in the tranſlation onelyonly.

Anſw. Though it be not expreſſed in the Originall, it is neceſſarily intended, for either ſuch a word as expreſſeth waiting, or at leaſt the verbe ſubſtantive foreign, muſt needs be underſtood, which holdeth forth the ſame ſenſe; He that teacheth, let him be teaching; he that exhorteth, let him be in exhortation; which is all one, as let him attend to it, let him make it his proper and conſtant worke. So a like example in 1 Tim. 4.15. foreign, which is the ſame phraſe, and which is fitly tranſlated, Give thy ſelfe wholly to them; the ſame with foreign, ver. 16. Continue or dwell in them.

And indeed experience ſheweth, that teaching and exhorting are ſo far different one from another, and flow from ſuch different gifts, that they are ſeldome found, at leaſt in any eminency, p. 13both of them in one and the ſame perſon; and therefore require ſeverall officers for the diſpenſing of them: you have many men of eminent dexterity for cleare opening of a Text, for judicious gathering and handling ſound Doctrine from it; and alſo acute and ſtrong for conviction of a contrary error and hereſie, who yet are very cold in exhortation; and on the other ſide, you have ſome very fervent in exhortation, who are very confuſed and generall and common in teaching.

But beſides this, the need of the Church, and the weight of both, the works of teaching and exhorting, calleth for ſeverall officers to attend to both, the explication of Scripture, and of the Principles and Doctrine of Religion ſolidly and diſtinctly, with the diſcuſſion of controverſies, which are included in (foreign) Doctrine and Reproof (2 Tim. 3.16.) well attended too, will take up the whole time and talents of a moſt judicious Divine; and on the other ſide, the direction and inſtruction of the people in matters of practice, the reformation of their manners, both in their private carriage, and in their families; as alſo in the Church and Commonwealth; and the ſtirring up of men thereto, with the reproof of all diſorders and abuſes in life and converſation, which are included in foreign inſtruction and correction, 2 Tim. 3.16. theſe well attended to, will take up the vigour and ſtrength of the moſt prudent and vigilant Paſtor of any Congregation. All which things conſidered, we have thought it needfull to make uſe of the bounty of the Lord Jeſus, to finiſh our Churches, (as wee bleſſe his Name, moſt of them be) with both theſe ſorts of preaching Elders, Paſtors and Teachers; nevertheleſſe, hee that is gifted for both theſe in any good meaſure, let him uſe both; yet attend principally on that, to which he is moſt eminently gifted and called.

SECT. II.

AS for ruling Elders, the ſame Text of Scirpture (Rom. 12.8.) ſpeaketh as expreſly for their diſtinct office alſo; for there ſpeaking of the ſeverall members of the body of Chriſt (which is his Church) he directing them to attend to their proper work: as the Teacher to teaching, the Paſtor to exhortation, the Deacon to give p. 14with ſimplicity, he directeth alſo the Ruler to rule with diligence: and who is that Ruler in the Church, but the ruling Elder? of whom the Apoſtle ſaith to Timothy, The Elders that rule well are worthy of double honour, 1 Tim. 5.17. But, as the wiſdome of man is enmity to God; ſo the wiſdome and wit of man hath found out many inventions and exceptions againſt every Scripture that holdeth forth this Ordinance.

Object. 1. The Elders the Apoſtle here ſpeaketh of, may be rulers in the family, as Parents are rulers to children, husbands to wives, Maſters to ſervants.

Anſw. The Church and family are two diſtinct bodies: the Apoſtle ſpeaketh here not of the members of the families, (as ſuch) nor of the functions and duties of family-members, but of the family of the Church, and of their functions and duties one towards another: His words are plain, (verſ. 4, 5.) As we (ſaith he) have many members in one body, and all the members have not the ſame office; ſo we being many, are one body in Chriſt, and every one members one of another. One body in Chriſt is not one family (in Scripture phraſe) but one Church; and of this body of the Church, the members they be, whom Paul directeth to the due diſpenſing of their ſeverall functions and gifts; namely, the publique officers of the Church, (Teachers, Paſtors, Deacons and Elders,) to attend upon their proper work, teaching, exhorting, giving, ruling, verſ. 6, 7, 8. and all the reſt of the members to walk in ſuch duties of love and pureneſſe, brotherly kindneſſe and modeſty, diligence and fervency, &c. as are requiſite for every Chriſtian, verſ. 9. to the end of the Chapter.

Object. 2. But Paul ſpeaketh not of lay Elders ruling in the Church, but of Rulers.

Anſw. Neither do we acknowledge ruling Elders in the Church to be lay Elders properly; for to ſay nothing of the diſtinction between the Clergie and Laity, which is of a later edition then Apoſtolique times; the ruling Elders being ordained to the Office by the election of the people, and impoſition of hands (as well as the preaching Elders) they are no more lay men, or private Chriſtians, then the Teachers or Paſtors are lay Miniſters; and though the Paſtor & Teacher be either of them Church-rulers, yet the Ruler is here diſtinguiſhed from them, as a diſtinct member attending to his action of rule as his proper function.

p. 15Object. 3. Paul ſpeaketh of ſeverall gifts, not of publike offices in the Churches, for he ſpeaketh of the ſeverall powers and action of all the members of the body of Chriſt; now the officers of the Church, they alone are not the body of Chriſt, but all the multitude of believers; which of all theſe gifts in thoſe times, was not common, as well to the people as to the Miniſters, and to women as well as to men?

Anſw. 1. Paul ſpeaketh as well of publike officers as of particular gifts, as hath been ſhewed by three reaſons above, out of the words of the Text. It is true indeed, hee ſpeaketh of particular gifts alſo, not peculiar to any office, but common to all believers, from verſe 9. to the end; but gifts are not the members of the body of Chriſt, but the perſons indued with thoſe ſpirituall gifts; neither can it be ſaid, that all the members of the Church have all theſe gifts without manifeſt contradiction to the words of the Text, for then all the members had the ſame power to do all of them the ſame actions, which the Apoſtle expreſly denieth, verſ. 4. all the members (ſaith he) have not the ſame action, which is tranſlated office; whence it is, that when hee ſpeaketh of different offices, he divideth them by particles of partition, foreign, verſ. 7, 8. and he injoyneth each office to attend his own function, but when he cometh to ſpeak of the private members, and of the gifts common to them all, he neither maketh any partition of them into ſeverall ſorts, nor bindeth them to attendance on the imployment or exerciſe of any ſpeciall gift, as he doth the former.

But that as every truth, ſo every ordinance of God may be confirmed by two or three witneſſes; there be other Texts of Scriptures which bear witneſſe to,

For ruling Elders, In 1 Cor. 12.28. the Apoſtle telleth the Corinthians, that God hath ſet in his Church ſeverall members: as firſt Apoſtles; ſecondly Prophets; thirdly Teachers, after that miracles, then gifts of healing, helps, governments, diverſities of tongues Where government is expreſly reckoned amongſt theſe offices, which God hath ſet in his Church for the government thereof, long before it injoyed civill Magiſtracy, and therefore he meaneth ſpirituall government, or Church rulers.

Object. 1. But theſe governments are ſpirituall gifts, not ſpirituall offices or adminiſtrations.

p. 16Anſw. That they were gifts we willingly acknowledge, becauſe all the offices and officers of the Church were given to the Church as well as the ſpirituall gifts and graces, whereby they do execute thoſe offices; for ſo ſaith the Apoſtle, When Chriſt aſcended up on high, hee gave gifts to men.

What gifts? ſome to be Apoſtles, ſome Prophets, ſome Euangeliſts, ſome Paſtors, and Teachers, Eph. 4.8.11. but yet governments, and all the reſt there mentioned are ſpirituall offices, as well as ſpirituall gifts, as will appeare from the context; for the Apoſtle in this Chapter, putteth a manifeſt difference between ſpirituall,

1. Gifts and Graces, foreign; making the holy Ghoſt the giver of them, verſ. 6.

2. Adminiſtrations, or Miniſters or Officers, foreign: making the Lord Jeſus the giver and inſtitutor of them, verſ. 5. as he doth alſo, Epheſ. 4.8.11.

3. Operations, efficacies, or ſucceſſees of their adminiſtrations, making the Father (the foundation of all power) the giver of them, verſ. 6.

Now having ſpoken of the end for which ſpirituall gifts are given, verſ. 7. hee reckoneth up nine of thoſe ſeverall ſpirituall gifts, verſ. 8, 9, 10. hee declareth them to be given to ſeverall members of the Church (not all to any one) that ſo every member might ſtand in need of the help and gifts one of another; and thus having diſcourſed of the variety of ſpirituall gifts and their uſe, he cometh in verſ. 28. to 31. to declare the variety of ſpirituall adminiſtrations (that is, Miniſteries or offices) which God hath ſet in his Church, and reckoneth up eight. Firſt Apoſtles, ſecondarily Prophets, under whom your Euangeliſts are comprehended, as being of equall rank with them: thirdly Teachers, under whom he includeth Paſtors alſo, the office of both whom, was to teach or practiſe in the Church; after that miracles, or as the word in the originall is, powers, to wit, to caſt out Devils, or to do the like works; then gifts of healing, helps, (opitulations) that is, Deacons, governments (who elſe can they be but governing Elders? for we heare of teaching Elders before;) laſtly, the gifts of tongues, true it is indeed, the Apoſtle reckoned up three of theſe before for ſpirituall gifts, foreign verſ. 9, 10. Miracles, or powers, gifts of healing, kinds of tongues; but here he reckoneth p. 17them, not as ſpirituall gifts, and graces, for that were a tautology, and unſutable to the method of his diſcourſe, but ſpeaketh of them as ſeverall functions or offices, wherein theſe gifts were exerciſed.

Object. 2. But if theſe Governments were Officers or functions, they were extraordinary, and ſo are now ceaſed, as gifts of tongues, and healing, and miracles be.

Anſw. Not ſo, for no offices are ceaſed, but ſuch as had their chiefe uſe, not for beleevers in the Church, but unbeleevers out of the Church; but governments are of perpetuall neceſſary uſe in the Church, even as teachers and helpers, unleſſe wee ſhall ſay that Anarchy were fitter for a ſetled Church-government.

Object. 3. But why may not theſe Governours be the Paſtors in the church, who have received an ordinary power of Government in the Church?

Anſw. The order in which the Apoſtle reckoneth theſe governments, will not ſuffer that; for here the Apoſtle reckoneth five ſeverall rankes, the former expreſly precedent in order before the other; God (ſaith he) hath ſet in his Church; Firſt, Apoſtles; ſecondly, Prophets; thirdly, Teachers; after that Miracles, which is a fourth ranke; then in the fift place, gifts of healing, and helpes, governments, diverſities of tongues. Now if by Government, had been meant Paſtors, he would not have reckoned them in a lower order, ſo farre after Teachers, ſeeing they are of the ſame rank with them.

Object. Why, but here helpes or Deacons are ſet before Governments; which argueth the Apoſtle did not regard to rank them in due order.

Anſw. It is evident by the words of order, which the Apoſtle uſeth, that he intendeth to reckon the foure firſt ſorts in their due order, and the fift ſort of them all in a latter order after the former, though in a promiſcuous manner, without reſpect of order amongſt themſelves; for ſo he ſaith; Firſt, Apoſtles; ſecondarily, Prophets; thirdly, Teachers; after them Miracles; then gifts of healing, helpes, Governments, diverſitie of tongues. As Apoſtles are before Prophets, ſo are Prophets before ordinary teachers, the teachers before workers of Miracles, the Miracles before them that have the gifts of healing; for the gifts of healing follow after works of miracles, with a note of order, Then. But all thoſe laſt foure, gifts of healing, helpes, Governments, diverſities of tongues, are reckoned without reſpect of p. 18order amongſt themſelves. What order is due to them, is not expreſſed in this Scripture, though it be in ſome other, (at leaſt for ſome of them) but cleare it is, all theſe laſt foure ſorts, are reckoned in order after the firſt foure ſorts.

Object. 4. But it may be the Church, in which the Apoſtle ſaith all theſe members are ſet, is not meant every particular Church, but the Catholick Church; for every particular Church had not Apoſtles and Prophets.

Anſw. It is true, every particular Church had not ſeverall Apoſtles, apart by themſelves, nor was it needfull they ſhould, after that Churches were once planted, but every particular Church had need of his own Governours within it ſelfe, or elſe wee ſhall make one Church ſubordinate to the Government of another, which is incompatible to the Church of the new Teſtament. The Lord having inſtituted and ordained no particular Church, but the Church of a Congregation for the adminiſtration of his Ordinance, unto which Congregationall Church he hath alſo appointed the ſame ſort of Officers, without preferment of one before another.

Object. 5. For humane wiſdome is pregnant and full of objections and exceptions againſt the ways and Ordinances of God. may be, ſay ſome, theſe Governours are no other but Arbitrators, which the Apoſtle biddeth the Corinthians ſet up in the Church for the deciding of differences amongſt brethren, 1. Cor. 6.4. But now ſince God hath ſet up Chriſtian Magiſtrates, there is no more need of ſuch Arbiters to be choſen by each Church, to compound their difference.

Anſw. Theſe Arbiters in the Church had not place or office of Government, but of Counſell onelyonly, to direct brethren in the judgement of right and wrong, equitie and inequitie; nor was ſuch a power of ſuch Arbitration any ſpeciall gift; for the Apoſtle thinketh every member of the Church, even the leaſt capable enough of it, and ſufficient for it. Nor is it well ſaid, ſince God hath ſet up Chriſtian Magiſtrates, there need no Arbiter to be ſet up in the Church, nor Church Governours; For it is plaine, the Apoſtle maketh it a fault or defect in the Church of Corinth, that any of their members went to law at all for ſuch ſuites, as the leaſt member of the Church, (if he were called to heare the caſe) p. 19might arbitrate and determine; and he maketh it a further fault, that they goe to law under Infidels. Now therefore, ſaith he, there is utterly a fault among you, that brother goeth to law with brother, and that under Infidels, ver. 6, 7. The former is a defect of brotherly love, the latter is a neglect of the honour of Chriſt, and of his Church: and before Infidels. If brother goes to law with brother before Chriſtian Magiſtrates, the latter of theſe faults is avoyded, but not the former. Neither may it be thought, as ſome have done, that the benefit of Chriſtian Magiſtracy taketh off the neceſſitie of Church-Government: For the government of the Church, is as the Kingdome of Chriſt is, not of this world, but ſpirituall and heavenly. The power of the keys is far diſtant from the power of the ſword, and though one of them may need the helpe of the other, when they goe aſtray, yet when they are rightly ordered, and adminiſtred, the one of them doth not intercept, but eſtabliſh the execution of the other.

A third witneſſe to the office of ruling Elders in the Church, is that well knowne and much agitated Text in Timothy, 1 Tim. 5.17. The Elders who rule well, are worthy of double honour; eſpecially they who labour in Word and Doctrine. This text, though it have been much vext and rackt to looke and ſpeake another way; yet when all is done, it ſtill giveth a cleare and ſtedfaſt evidence to this office. The moſt learned Adverſaries of this Ordinance would faſten foure other interpretations of the place, and each of them (as they pretend) more pertinent to the ſcope and ſenſe of the Apoſtles words, then this of ruling Elders.

1. Say they, by ruling Elders may be meant Deacons; for the Apoſtle giving Timothy to underſtand, what manner of perſons they be, with whoſe maintenance the Church is to be charged, having before informed him of widowes, now telleth him the Deacons alſo are to be maintained, yea, and with a double portion above them; and either the Deacons are not to be maintained at all at the Churches charge, or elſe the Apoſtle provideth for their maintenance in this place, or no where.

Anſw. 1. There is no man to be maintained at the Churches charges, but either in reſpect of his preſent poverty and neceſſity, or in reſpect of his office, which calleth him off from the attendance to the maintenance of his private family unto the publike ſervice of p. 20the Church. In the former caſe, if it fall out that the Deacons be in neceſſity, they may be ſupplied with ſome maintenance from the Church, as well as any other of the poore brethren; and ſo, though this Text ſayth nothing concerning them, yet other Scriptures take care for them: for the Deacons, by the very inſtitution of their office, were to take up the function which the Apoſtles laid downe (as over troubleſome, and incompatible to their Miniſteriall imployment,) now that which they laid down, was the ſerving of tables, and diſtributing to every brother according to his need, Acts 6.2. with 4.35. if then their own need require, they may with the Churches allowance, take themſelves of that ſupply which they diſpoſe to others. But in reſpect of their office, there is little cauſe they ſhould expect maintenance from the Churches charge; for their office takes them very little off from attendance to the maintenance of their own family. Seeing by the Ordinance of Chriſt they ſpend no time to go in and out to collect monies, but only receive what is brought to them, as an oblation to the Lord, laid down before them every Lords day in the face of the Church, or elſe what is brought home to their own houſes, according to the bills they put in on the Lords day; and look what time they may ſpend in keeping a juſt accompt of what they lay out, or in viſiting any ſick or poore brethren, their time and labour ſpent herein is ſufficiently recompenced by the uſe of the Churches ſtock, or treaſury lying in their hands. Secondly, beſides, this Text calleth for maintenance to thoſe Elders in reſpect of their office of ruling well, but neither are Deacons ſtiled Elders in any place of Scripture, neither is their office a place of rule, but of ſervice to Tables; ſo that this Text will by no force be racked to bear this interpretation.

2. Another interpretation is fetched from that which is ſaid to be the proper and uſuall force of the word foreign, which is more then ſimply to labour, even to weary a mans ſelf with labour; ſo that this ſenſe they make of the Apoſtles words, the Paſtors or Elders that diſcharge their places well, are worthy of double honour, chiefly they which weary themſelves with labour and care to teach and admoniſh.

Anſw. foreign in the Apoſtles language, doth not note out any intention or labour in ſome above others, but ſimply ſuch pains, in a place ſomewhat parallel to this, 1 Theſ. 5.12. where the Apoſtle p. 21exhorteth the Theſſalonians to acknowledge their Miniſters and Rulers with ſingular love for their works ſake, he calleth all their Miniſters foreign, and maketh their foreign, the common work and labour of them all, not any intenſive or eminent labour of ſome above others; and in Rom. 16.12. when the Apoſtle ſpeaketh of ſome godly women, that either took pains about him, or about other ſpirituall work, when hee ſpeaketh of intenſive or eminent pains and labour, he addeth another word to foreign, that may expreſſe ſo much; but if he ſpeake ſimply and poſitively of labour, henſeth the word foreign alone, Salute (ſaith he, v. 12.) Tryphena and Tryphoſa, foreign, which is tranſlated ſimply, who labour in the Lord; but when he ſpeaketh of others, that took more painfull labour, ſalute Mary, verſ. 6. (ſaith he) foreign, which beſtowed much labour upon us, and ver. 12. ſalute the beloved, foreign, which is tranſlated who laboured much in the Lord; and therefore in this Text in Timothy, if we ſtrain not Pauls words beyond his wonted meaning, he means no more by Elders foreign, then ſuch who labour in word & doctrine, and then he diſtinguiſheth the Elders that rule well, from the Elders that labour in word & doctrine ſimply, by their different acts, about different objects, ſome Elders being converſant about the well ruling of the lives & manners of the people, others being converſant in labours about the word and doctrine.

3. A third interpretation is given of theſe words, That by Elders ruling well ſhould be meant Paſtors, and Teachers, ſuch as were reſident, and abiding in the Church, affixed to the place for the rule of it, and by foreign, thoſe that travelled from place to place, to viſit and to confirm the Churches. To confirm this ſenſe of foreign, the place, 1 Cor. 15.10. is quoted, where Paul ſaith of himſelf, foreign, which if hee had meant of labour in Word and Doctrine, it might have ſeemed arrogancy in him to preferre himſelf before the reſt of the Apoſtles in that work, and it would have imputed ſome aſperſion of negligence to them; but if it be meant of his labour and travell through many countreys and nations, for the ſpreading of the Goſpel, ſo hee might ſpeak truly, and ſoberly, that hee had laboured more abundantly then them all: to the ſame purpoſe, Maries foreign, and the labour of Tryphena, Tryphoſa & Perſis are alledged out of Rom. 16.6.12. p. 22as if the firſt had travelled much for Paul; and all of them had laboured in the Lord, in wayes of travell, far and neer, by private perſwaſions, to propagate the Goſpell.

Anſw. This interpretation, is indeed travelled for, and far fetcht, but ſuch is our nature, willing enough to travell, far and wide, to avoid the authority of an unwelcome truth; how much neerer at hand and fitter were it, to fetch the Apoſtles meaning from himſelf, and to take the ſenſe of his words here, according to the ſenſe and uſe of the ſame words in a like place, 1 Theſ. 5.12. where the Apoſtles foreign, are not travellers abroad, but foreign, labourers amongſt you. Their own Paſtors, and Teachers, reſident with them, and labourers amongst them. Pauls labouring more abundantly then all the reſt of the Apoſtles, if it were not in word and doctrine, is impertinently alledged to ſhew the ſenſe of the word in this place, where he ſpeakes expreſly of labouring in word and doctrine: Nor had it been arrogancy in Paul to have ſpoken of his own greater labours, then of his fellow-Apoſtles in the Miniſtery of the Goſpel, without reſpect to his travels, for his Miniſtery was accompanied more then all the reſt, with greater afflictions and wraſtlings, both within and without, whether hee ſtayed in any place, or travelled abroad; and he might well think it neceſſary for him (as indeed the law of righteouſneſſe and gratitude required it of him) to take the more pains for Chriſt in preaching of the Goſpel after his converſion, who had laboured more buſily then all the reſt againſt Chriſt, and againſt the Goſpel before his converſion; nor is foreign, or foreign an uſuall word in that language, to expreſſe travelling to be more then any other labour either of body or mind.

The foreign or labour of Mary doth not appear to be in travell up and down with Paul, but rather in ſome diligent hoſpitality and ſervice unto him; but whether in travell, or in her houſe, is not at all expreſſed in the Word: Sure it is Paul denieth the taking of a ſiſter or wife up and down in travell, though hee acknowleged it lawfull to have taken a wife, 1 Cor. 9.5. but to have taken a ſiſter along, to have travelled up and down the countries with him, may wel be thought to be far from him, who was ever carefull to follow things of good report, and to provide for things honeſt, not only in the ſight of God, but of all men. The labours of Tryphena p. 23and Tryphoſa, and Perſis, doe not imply travelling up and downe, but rather their own wraſtlings with ſpirituall conflicts, either in their own hearts, or elſe with other conflicting Chriſtians in the places where they dwell, to ſettle them in the peace of the Lord Jeſus, according to the ſame ſenſe of the word, Mat. 11.28.

The 4^th and laſt interpretation of theſe words in Timothy (which wee ſee taketh with the moſt judicious amongſt the adverſaries of this Ordinance) is, that here not two ſorts of Elders, but two parts of the office of preaching Elders are ſet forth: The one, good life and good government; and the other, good doctrine and painfulneſſe therein; and this latter preferred before the other, as more worthy of due honour and recompence.

Now for anſwer hereunto, it may be conſidered, that good government, either of a mans life, or of the people, or as the Apoſtles words be, their ruling well, may either be taken properly and ſtrictly, as rule is diſtinguiſhed from miniſtery of the Word and Sacraments; or more largely for the whole office of a good Elder, Bene praeeſſe, to be a good preſident. If to rule well, be taken in the former ſenſe properly, then it acknowledgeth Elders that attend to rule, to be worthy of double honour, without reſpect to their labour, in the miniſtery of the Word, which is the ſenſe of the place that wee build upon; for if it ſhould be ſaid, that the Apoſtle ſpeaketh of Miniſters or Preachers, that they ruling well, are worthy of double honour, though they doe not labour in Word and Doctrine; the wiſer ſorts of oppoſites doe diſcerne that would not ſuite with the Apoſtles minde, who would be ſo far from thinking, that well ruling, but not painfull preaching Miniſters ſhould be worthy of double honour, that he would account them worthy of little or no honour at all. And they fitly quote for this purpoſe, the place before alledged, 1 Theſ. 5.12. where when the Apoſtle calleth for ſingular love, and honour to their overſeers, for their works ſake, he putteth in there, Labouring amongst them (to wit, in the Word) without w^ch no ſuch reſpect were due to them. They therefore take the Apoſtles words in the latter ſenſe; underſtanding by well ruling, the whole office, even all the duties of good preſidents: As if the Apoſtle had ſaid, the Elders that rule well, that is, who are good rulers, and preſidents, They are worthy of double honour; chiefly they who labour in preaching the Word. And they p. 24give for example this inſtance: Logicians, who reaſon well, that is, all good Logicians, are to be honoured, eſpecially thoſe who judge well, or are judicious; where, not two ſorts of Logicians are held forth, but two duties or faculties of all Logicians, in reſpect of which they are to be honoured; the one generall to reaſon well, the other ſpeciall to judge well; and theſe diſpoſed, not in a diſtribution, but in a comparative ſentence, preferring the later before the former.

Anſw. But neither will this ſenſe ſtand with the Apoſtles words and meaning: for hereupon this abſurdity would follow, that if well-ruling in the former part of the ſentence, held forth generally all the duties of good Miniſters, and labouring in word and doctrine, (in the later part) one ſpeciall part of their office, then the other, good Miniſters, for doing all. Neither doth the inſtance given of Logicians help: for it may be truly ſaid of Logicians; that Logicians who reaſon well, that is, all good Logicians, are worthy of honour, eſpecially they who are judicious, becauſe, if they only reaſon well in invention, though they be not judicious, yet ſuch alſo are commendable. But it's not truly ſaid of Miniſters, that if they rule well, that is, do their office well in Diſcipline and Rule, though they labour not in word and Doctrine, that they are commendable; but otherwiſe, if Logicians, be good as well in judgement as in invention, and ſo perform both the parts of their art well; it may be ſaid indeed, that they are commendable and honourable, but it cannot be ſaid without abſurdity, that ſuch as are judicious are more commendable, or chiefly to be honoured above thoſe that are both ingenuous and judicious, both parts are doubtleſſe better then either alone: neither will the abſurdity be helped by ſaying Logicians that reaſon well, both in invention and in judgement, are worthy of honour, or double honour, eſpecially they that excell in judgement; for though ſpeech be rationall, yet the like cannot be applied in this Text: for it is not ſaid in the Text, the Elders that rule well are worthy of double honour, eſpecially they that excell in preaching, which labour doth not hold forth excellency (as hath been ſhewed before, but only poſitively and ſimply pains taking, in preaching, the common act and work of all good Miniſters, 1 Theſ. 5.12. The iſſue of all is, that when men of learning and judgement have wearied their wits and ſtrength, to ſhoulder out ruling Elders, p. 25from this Text, yet ſuch is the evidence and wiſdome of the holy Ghoſt, in the word, that it may well appeare, the weakneſſe of God is ſtronger then men, and the fooliſhneſſe of God wiſer then men; the words cannot but approve two ſorts of Elders, and both worthy of double honour, both they that rule well, though they labour not in preaching, and eſpecially they that do labour in preaching; but this interpretation will by no means ſatisfie ſome of a contrary judgement, for three reaſons, to ſpeak nothing of the fourth, the pretended probability of other interpretations, which have been refuted already.

Firſt ſay they, the Text it ſelf clearly renounceth non-preaching Elders; for both ſorts of Elders ſpoken of, are expreſly acknowledged in the Text to be worthy of double honour, that is, not reverence only, but maintenance at the charge of the Church; but that non-preaching Elders ſhould by Gods inſtitution have received maintenance at the Churches hand, is a thing ſo ſtrange, and unheard of, that untill I ſee it juſtly proved, (ſaith B. Bilſon) I cannot poſſibly believe it.

Anſw. It is very true, the Apoſtle by double honour, doth not mean reverence only, but maintenance; But why ſhould it ſeem ſo ſtrange a thing, and unheard of, that ruling Elders, though not Preachers, ſhould partake in maintenance from the Churches treaſury? do you think ſuch men ſpeake in good earneſt, when they ſo ſpeak? Whence have the Chancellors, Commiſſaries, and Officialls their maintenance, but from the Church? and do they labour in word and doctrine? are not moſt of them Civilians? and if we may uſe the word without offence, meer Lay-men? but our ruling Elders, wee utterly deny them to be Lay-men as the word is commonly meant in this controverſie; but Church-officers ſet apart to their office by the election of the people, and by impoſition of hands: but if they were Lay-men (which they are not) yet you ſee it is no ſtrange or unheard of matter, that Churches ſhould be bountifull to the maintenance of ſundry ſorts of Church Rulers, who are meerly Lay-men, as their adverſaries miſconceive theſe to be; yea, what were the many Cloyſters of Munks, and Friers and Nuns, in the times of Popery? were they Preachers of the Word? were they not Lay-men & women? and yet did the Churches of thoſe times grudge them their maintenance upon pretence of p. 26their laity? But the world will love his own; be there never ſo many idle Droans, or ſtately Rulers of mans own deviſing, the Church muſt ſupply them not only with maintenance, but with magnificence; but let the Lord appoint ruling Elders, according to the ſimplicity of the Goſpel, to aſſiſt his Miniſters in the work of government, that they might attend the more to labour in the Word, if they ſhall expect from the Church any maintenance for their works ſake, Oh! that ſeemeth a ſtrange matter, and unheard of from all antiquity, till this preſent age.

The ſecond Reaſon why lay Elders, (as they miſcall them ruling Elders (as we with Paul call them) are not meant in Pauls Text, is becauſe Paul mentioning the Presbyters but once in all his Epiſtles, excludeth all lay Elders from that Presbytery, Neglect not (ſaith he) the grace which is in thee, which was given thee by prophecy, with impoſitions by the hands of the Presbyterie, 2 Tim. 4.14. This Chriſtian Presbyterie gave impoſition of hands to ordain Miniſters; but lay Elders had no right to impoſe hands to that purpoſe; therefore Lay-men were none of this Presbyterie; for if the Presbyterie be taken for the company of Elders, none were of that company but ſuch as might give impoſition of hands; or, if Presbyterie be taken for the office of an Elder, then none might take that function on him, but muſt receive impoſition of hands, as Timothy did, then Lay-men which neither give nor receive impoſition of hands, are wholly debarred both from the degree, and from the ſociety of the Preſbyterie, that was in Pauls time.

Our anſwer conſiſteth of three points:

Firſt, Lay Elders wee diſclaim, but ruling Elders, though not attending to preaching, as they have their election from the people who are the body of the Church; ſo are they ordained & ſet apart from amongſt the people by impoſition of hands of the officers of the Church, who are the Presbyterie, the company of Elders: for by Presbyterie, we conceive cannot be there meant the office of an Elder; for hee ſpeaketh of ſuch a Presbytery, as laid on hands: now it is not the office of an Elder, but the company of Elders, that lay on hands.

Anſw. 2. When it is ſaid, no man can give what hee hath not received; the light of Nature, the law of Moſes, the Goſpel of p. 27Chriſt, do all of them make a ready anſwer for us. The law of Nature tels us, It is not neceſſary, that they that give ſhould alwayes formally have before-hand received that power which they give; it is enough if they have received it virtually: For inſtance, a multitude of free people may elect and ordain a King over them, and yet none of them had before hand received Kingly power; it is enough they have a virtuall power, to ſet up and to ſubmit unto any lawfull forme of government, which they ſee good for themſelves in the land. The people of Iſrael (to wit, ſome in the name of the reſt, for all could not at once) impoſe their hands upon the Levites, Numb. 8.10. and yet they were not Levites themſelves, nor had received impoſition of hands themſelves, and yet may nevertheleſſe impoſe hands upon others. In the Goſpel of Chriſt, the power of the Keys is given to the Church, to Peter, not as an Apoſtle, nor as an Elder, but as a profeſt believer; in the name of believers, and upon occaſion of the profeſſion of his faith, Mat. 16.16. to 19. whereupon the binding and looſing (which is the power of the Keys) is attributed to the whole Church, Mat. 18.17, 18. If then the power of the Keys which is the whole body of Church-power, be given to the body of the Church, though it be not in their power to exerciſe their paſtorall preaching of the Word, and adminiſtring of the Sacraments, yet it is in their power to elect ſuch whom God hath furniſhed with gifts among them unto ſuch offices as may diſpenſe all the holy things of God to them; and by impoſition of hands, to dedicate them to God, and to the publique ſervice of his Church. Now if the whole Church have this power to impoſe hands upon their officers, in their firſt ordination, how can it ſeem a ſtrange and unheard of thing, or an abſurd matter, that ruling Elders ſhould together with the Paſtor and Teachers, (all of them making up the Presbyterie of the Church) impoſe hands in the name of the Lord, and of the Church upon the ordained?

Anſw. 3. Beſides, there be that conceive, and that not improbably, that in ancient time, the children baptized in the Church were not received to the Lords Supper, nor into the full fruition of all Church liberties, untill that they being grown up to yeers, did publikely before the Church profeſſe their faith, and ratifie the covenant made for them in Baptiſme, and ſo were confirmed (as they page missing p. 30(which is but a ſmall remnant in compariſon) 300. yeares were ſpent in the Primitive perſecutions, whereof wee have few monuments of Antiquitie extant, written in that time; thoſe wee have ſpeake ſo of Elders, as doe indifferently compriſe as well Ruling Elder, as Teaching Elders; Ignatius his Presbyters, whom he ſtileth the Court of God, the Combination of the Apoſtles of Chriſt, the holy Aſſembly, and Counſellors and Aſſeſſors of the Biſhops; with all theſe Epithets may as well agree to Ruling Elders, as to Preachers: The Scripture doth not diſdaine to admit Civill Magiſtrates into the fellowſhip of Gods Tabernacle, Pſal. 82.1. And why not then the Rulers of his Church? For Tertullian his Elders, who were Preſidents over the Cenſures of the Church, and attained that honour, not by Bribes, but by approved Teſtimony, Apologetic. Chap. 29. what is there in his whole deſcription of them, but is compatible to Ruling Elders, as well as to Preaching? Yea Cyprian (who lived in thoſe ancient bloudy, but zealous times) doth expreſly acknowledge Elders that were not Preachers: For it evidently appeareth in the fift Epiſtle of his fourth Booke, that he ordained Calinus and Ancellus to be Presbyters of his Church, who were no Preachers but readers onelyonly; and yet were to be maintained Sportulis communibus, (that is, at the common charge of the Church) with the Preſbyters, and to ſit with himſelfe in their growne yeares. It appeareth alſo in the tenth Epiſtle of his fourth Booke, That he ordained Numiditus a Confeſſor, to be a Presbyter of his Church, who was not at firſt called to be a Preacher. Ambroſe, though he out-lived thoſe times of purer government, yet beareth full witneſſe to the honorable uſe of Ruling Elders in the Church before his time; For in his Comment on 1 Tim. 15.1. giving a reaſon why the Apoſtle would have Elders in yeares honoured, even in the healing of their faults, he urgeth the honour of old age in all Nation. Whence, ſaith he, it was that the Synagogue, and afterwards the Church had Elders, without whoſe Counſell nothing was done in the Church: which by what negligence is growne out of uſe in the Church, I know not, unleſſe by the ſloath of Teachers, or rather pride, whileſt they onelyonly would ſeeme to be ſomewhat. Againſt this teſtimony, becauſe it is pregnant, ſundry exceptions (or rather evaſions) are taken. As 1. That the Author of this Teſtimony was not that ancient Ambroſe, the famous Biſhop of Millaine, but ſome other later of that name p. 31Anſ. And what though? yet all men acknowledge this other Ambroſe, whoſe Teſtimony this is, to be an ancient learned Writer, and therefore his Teſtimony of the Antiquitie of Ruling Elders, is ſufficient to ſilence that charge and brave flouriſh, that Ruling Elders are utterly unknowne, and unheard of from all Antiquitie for 1500. yeares. A ſecond Exception they give, is that Ambroſe ſpeaketh not of Elders in Office, but in yeares, without whoſe Counſell, not without whoſe authoritie nothing was done in the Church.

Anſw. 1. It is evident he ſpeaketh of the Elders in the Church, as in the Synagogue,; now the Elders were Rulers in the Synagogues, as appeareth by ſundry places in the Goſpel. 2. That nothing was done without their counſell, implyeth, that nothing was done without their authoritie, as the ſame phraſe of other Ancients imply, when they ſpeak of the concurrence of the Councel of Presbyters in Church-government; for in that ſenſe ſpeaketh Cyprian to his Presbyters, (Epiſtolarum lib. 3. Epiſt. 10.) A primordio Epiſcopatus mei, I determined with my ſelf, nihil ſine conſilio veſtro & ſine conſenſu plebis meâ privatim ſententiâ gerere, and that not out of courteſie, but as the words in the next ſentence implies, Sicuti honor mutuus poſcit. And in the ſame ſenſe Jeromes words to the like purpoſe implies Authority in ſuch Councels, whereby the Presbyters of each Church governed their own Church; though otherwiſe in governing other Churches, they imply rather advice then authority: his words are before factions and ſchiſmes grew in the Church; Communi Presbyterorum conſilio Eccleſiae gubernabantur. Hierome in the 2. Tome of his works, and upon Titus. A third exception they give is, that by Elders are meant preaching Elders, whom the Biſhops were wont to conſult withall, in government, but now had left it off, either by the idleneſſe of the learned Teachers, who for their own eaſe gave over meddling with matters pertaining to government, or by the pride of the learned Biſhops, who took all upon themſelves, that they alone might ſeem to be ſomewhat; For if you expound Paſtorum for the Teachers or Paſtors of Pariſhes only, as the Presbyterians do; or for Biſhops alone, as others do; I cannot ſee (ſaith D^r. Downham) how the excluding of Seniors and taking the whole burthen and imployment upon themſelves, could by Ambroſe be imputed as a matter of ſloth and idleneſſe, either in the Paſtor to exclude lay Elders, or in Biſhops to exclude p. 32learned Presbyters. Anſ. 1. The words of Ambroſe do plainly imply, not only that conſulting with Elders was grown out of uſe, but that the Elders themſelves, who were wont to be conſulted with, were grown out of uſe alſo: for his words be, the Synagogue, and afterwards the Church had Elders, without whoſe counſell nothing was done in the Church, &c. which plainly intimateth, the Church formerly had ſuch, but then hath them not, they are obſolete, and accordingly conſulting with them is obſolete alſo. 2. It is plain theſe Elders are oppoſite to Doctors or Teachers, or (if you will ſo conſtrue them) learned men, and therefore theſe Elders were neither Doctors nor Teachers, nor Learned men. But to appropriate the name of Doctors or Teachers, or Learned men to Biſhops only, were too great an arrogancy in Biſhops, and too great an injury to the learned Paſtors and Teachers in every age, till Antichriſt his darkneſſe overwhelmed all in ignorance, as well Biſhops as Paſtors. 3. It may be marvelled, why thoſe learned oppoſites, that make this exception ſhould underſtand Ambroſe to attribute it to the idleneſſe of the Teachers, that for their own eaſe they gave over meddling in matters appertaining to government, when as rather it was the Biſhops and their parties idleneſſe, that they gave over labouring in Word and Doctrine, and their pride, that they ingroſſed all rule and government into their own hands; and therefore, when they ſay, they cannot ſee how the excluding of Seniors, and the taking of the whole burthen of government upon themſelves, could by Ambroſe be imputed as a matter of ſloth and idleneſſe, either in the Paſtors or Biſhops; ſurely, if men do not willingly ſhut their eyes, they may ſee, and daily experience maketh it palpably evident, that they who are moſt idle in teaching, are moſt buſie and proud in government; ſo that the Doctorum deſidia, aut magis ſuperbia, which Ambroſe maketh to be the two cauſes why Seniors in the Church, and conſulting with them, were then both of them grown out of uſe, need no Comment to expound the ſame, but the perpetuall practice of thoſe perſons, who have from the former ages, to this very day, uſurped all Church-government into their own hands.

If any man ſay (as ſome have done) that whatſoever this Ambroſe ſaith, yet that famous Biſhop Ambroſe doth utterly diſclaim it, in his Epiſtle to Valentinian, that any lay Ruler ſhould be Judge of p. 33Church-offices and cauſes; let him take for an anſwer that which hath been often given; that we utterly deny thoſe ruling Elders to be Lay-men, or lay Judges, but part of that Church body which thoſe ancient times called Clerus.

If it be ſaid againe (as alſo it is) that Ambroſe calleth his Presbyters, Antiſtites, and Vicars of God, and ſuch like ſtiles of high honour, let them underſtand, that the leaſt office of rule in the Church of God, (to a ſpirituall eye) will eaſily and ſafely admit as great acknowledgements as theſe be; onelyonly to fleſh and blood nothing ſeemeth divine and high but ſecular pompe and worldly glory.

Having thus reſcued the Teſtimony of Ambroſe unto Ruling Elders from all Exceptions (of any colourable weight) made againſt it; Let us adde onelyonly one obſervation out of Antiquitie, which may give ſome further light to the cauſe in hand. It is well known to all ſuch as are ſtudious of Antiquitie, that it was counted a rare and inſolent matter for an Elder to preach in the preſence of a Biſhop, which was the cauſe why the good old Biſhop Valerius was hardly ſpoken of, for ſuffering Auguſtine, a Presbyter (though a learned Presbyter) to preach before him; which is ſaid never any African Biſhop had allowed before him. Now whence ſhould ſuch an offence as was taken againſt Valerius ariſe, but from tranſlating the ſilence of Ruling Elders from Preaching in the preſence of Paſtors and Teachers, unto thoſe Presbyters alſo, who were called oft to preach the Word freely and diligently as well as the Biſhops themſelves? But when through corruption of times, Biſhops claimed to themſelves the principall paſtorall cure of Soules, then it was taken for an offenſive matter, that Teaching Elders ſhould preach before them; as before it was unwonted for Ruling Elders to preach before the Teaching ordinarily.

Object. But there remaines one objection or two, which ſome learned and prudent men have made againſt the office of Ruling Elders.

Object. 1. It is not credible that the office of Ruling Elders ſhould be of Divine or Apoſtolicall Inſtitution, and no footſteps left of it in any Church of Chriſt, for theſe many hundred yeares. Popery it ſelfe, though it corrupted all Ordinances, yet retaineth ſome footſteps of every Ordinance of Chriſt, though much perverted p. 34from the firſt Inſtitution: But there are no footſteps at all of thoſe Ruling Elders extant, in any Church, but thoſe of Genevah, and ſuch as have followed their patterne. For though ſome tell us of Church-Wardens and Veſtry men in the Pariſh Churches of England, who aſſiſt the Preachers in the governing of the Church, yet there is a great difference between them and Ruling Elders; For theſe Church-Wardens and Veſtry men, are appointed not for aſſiſtance to the Miniſters in governing the Church, but for other purpoſes: As Church-Wardens for keeping the Churches ſtock, and laying it out upon neceſſary repaires of the place of Gods Worſhip, (called the Church) and the Veſtry being a company of the wiſeſt and richeſt Pariſhioners, that have been, or are to be Church-Wardens, are exerciſed in auditing the accompts of the Church-Wardens and Collectors for the poore. And though now and then they are taken up in admoniſhing an unruly neighbour, yet they doe it not by Authoritie, as Rulers, but by Chriſtian diſcretion and charitie.

Anſw. Wee doe not ſay, that Church-Wardens and Veſtry men, are the ſame with Ruling Elders; for though they are both choſe by the body of the Church, yet in the choice, the qualifications of Ruling Elders are not attended to; nor are they ſo ordained, either with the like holy Solemnitie, or inveſted with the ſame meaſure of ſpirituall power, nor allowed to continue for life, as Ruling Elders are, and ought to be; But yet ſuch as they be, wee may ſee in them ſome footſteps and remnants, (and as it were Rudera) of that holy and ancient Ordinance, ſo much as is eſcaped out of the ruines of Antichriſtian Apoſtaſie: For to ſay nothing of Chancellors, Commiſſaries, and Officialls, (who are meere Lay Elders, and yet adminiſter Church-Government, not in one Church onelyonly, but in many ſcores of Churches,) what other thing ſoundeth the very name of Church-Wardens, Guardiani Eccleſiae, but Church-Guardians, or Church-Rulers? And what is the company of Veſtrymen, but a kinde of a Conſiſtory?

Secondly, Though by the Sophiſtry of Satan and of his Vicar (the man of ſin) a great part of this care is transformed from ordering the ſpirituall body of the Church, to take care of the body of the materiall Church or Temple, yet what power of Government is left in any Congregation (beſides Preaching the Word) the p. 35Church-Wardens and Veſtery men doe aſſiſt the Miniſters in managing the ſame: they obſerve all ſcandalous diſorders, that are found in any of the Church-Miniſters or people, they admoniſh the offenders: And though they be over-rulers to preſent all diſorders to the Cathedrall Church (and the Officers thereof) which of right they ſhould complaine of (when the offenders are incorrigible) onelyonly to their own Congregation, yet it is an uſuall thing for the Biſhop, and his Officers, to returne ſuch offenders (having firſt paid them their fees) to the Miniſter, and Church-Wardens, to make acknowledgement of their offences before them, and to profeſſe their amendment, of which alſo they muſt bring a Certificate under the Miniſter and Church-Wardens hands. Yea, (of our knowledge) there be ſome peculiar priviledged Churches in England, exempted from the Juriſdiction of the Biſhop, and his Officers, where the Church-Wardens, and Miniſters, either by themſelves, or with the conſent of the Congregation, doe tranſact all that Government, which in other Churches the Biſhop and his Officers doe invade and uſurpe; as to admoniſh offenders, to enjoyne acknowledgement of ſcandalous offences, and to debarre from the Sacraments, &c. And by this means they repreſſe idleneſſe, drunkenneſſe, ſwearing, Sabbath-breaking, and the like diſorders, with better ſucceſſe then other Townes can doe; who have the helpe of Major and Juſtices, but not ſo much ſpirituall power in the Church: but by that power which is ſtill left in ſome Churches unto their Miniſters and Guardians, (or Rulers) it may not obſcurely appeare, that anciently they did enjoy it amongſt themſelves, before one Church began to Lord it over another.

Object. The other Objection which is made againſt Ruling Elders is, That it is a matter of perilous conſequence to ſet up Rulers in the Church, and that by Authoritie from the Word of God, when yet the Word hath no where ſet forth the limits and bounds of their Authoritie.

Anſw. The word of God hath clearly enough limited the bounds of a Ruling Elders Calling, and the worke of his Rule: For ſince all Eccleſiaſticall power, is the power of the keyes; (not of the Sword, Matth. 16.19.) And, the Kingdome of Chriſt is not of this world, Joh. 18.36. It is plaine, no Church-Governour may take up the power of the ſword, to wit, Civill Juriſdiction, without p. 36uſurpation; The power of the ſword is Princely, Lordly; But the power of the Keys is onelyonly Stewardly and Miniſteriall; For ſo it is ſaid, the Keys of the Houſe of David to Eliakim, Iſa. 22.22. And, he was over the Houſe, Ver. 15. Which phraſe of being over the Houſe, is tranſlated properly, Gen. 43.19. Steward of the Houſe. Seeing then the Kingdome of Chriſt is ſpiritnall, and not worldly, and the Government of his Kingdome is not Lordly, but Stewardly and Miniſteriall, evident it is that theſe Ruling Elders in the Church, may onelyonly attend to works of ſpirituall and miniſteriall Rule: And further, becauſe ſuch acts of ſpirituall Rule, as are diſpenced in the preaching of the Word, the Ruling Elders are not called to attend unto, but that worke is left unto Paſtors and Teachers; Therefore plaine it is, that what acts ſoever of ſpirituall Rule and Government, Chriſt hath committed to his Church over and above the Miniſtery of the Word and Sacraments: All ſuch acts of Rule are committed to the Ruling Elders, and none but ſuch.

To Inſtance then in the particular duties of the Ruling Elders Office: The Ruling Elders having received the keys of Chriſts Houſe, as his Stewards; it doth belong to their Power.

1. To open and ſhut the doores of Chriſts Houſe or Church; that is, to admit and receive all members and Officers into place in the Church, (with the conſent of the Church) and to keepe out the unworthy: Hence Miniſters are ſaid to be ordained and admitted into office by the laying on of the hands of the Presbytery, 1 Tim. 4.14. And if Miniſters be admitted through their hands into office in the Church, how much more private members after due tryall.

2. If they have power to open the doores of the Church, by admitting officers and other members into the Church, and keeping out the unworthy, (ſhutting the doores againſt them) Then they have alſo power (with the conſent of the Church, and their fellow-Elders, as in the former) to caſt out of the Church by Excommunication ſuch as fall into ſcandalous offences within the Church, and doe perſiſt therein; For Ejuſdem poreſtatis eſt deſtituere, cujus eſt inſtituere, The ſame keys that have power to open the doores, have power to ſhut it.

3. As it is the office of a Steward in a family, ſo it is of the Elders in the Church, To ſee that none live Inordinately, without a calling, p. 37or idlely in a calling, but every one imployed and ſet a worke to his Lords advantage, 2 Theſ. 3.10, 11, 12.

4. As a Steward in the family is not to ſuffer any members in the family to hinder his fellows in his Lords work, ſo neither ought the Ruling Elder to ſuffer any to walke ſcandalouſly in the Congregation; for that hindereth edification, which is the worke that each one in his place is to ſet forward in the houſe of God: And the Church-Rulers are to attend to ſee it done accordingly.

5. It is the Ruling Elders office to prepare matters for the Congregation, as much as may be, to prevent their trouble, by keeping out ſuch complaints, and other matters, as are not yet ripe for the Churches cognizance; And by ordering ſuch things as are to be preſented to them; Paul conſulteth with the Elders as well as with the Apoſtles at Jeruſalem, before he preſented himſelfe to the agitation of the Church, Act. 21.18. to 24.

6. It belongeth to the Ruling Elders (as well as to the Teachers) to moderate the carriage of all matters in the Congregation Aſſembled, as to call on Strangers of other Churches or members to ſpeak upon occaſion, Act. 13.15. And ſuch as may call men forth to ſpeak, may call for ſilence when ſpeech is unſeaſonable.

7. Thoſe Elders of Epheſus, whom Paul ſent for, to wit, both the Teaching and Ruling Elders, (Acts 20.17.) thoſe he commands to feed the flock of God, ver. 28. which implyeth they ſhould be able, not onelyonly to rule, but to inſtruct the people, though not by attending to a word of Exhortation, (which is the Paſtors office) nor by attending to a word of doctrine, (which is the Teachers office) yet by attending to a word of Admonition; For the Apoſtle maketh Admonition the worke of them that are over the Church in the Lord, 1 Theſ. 5.12. that is, that Rule over them. The ſame word which is aſcribed to Ruling Elders, (1 Tim. 5.17.) whom he joyneth with thoſe that labour in word and doctrine in both places. And indeed Rule without counſell and inſtruction is dumbe. Thus all Elders are apt to teach, according to 1 Tim. 3.5.

8. It is a part of their office (though it be not theirs alone) to viſit the ſick, (eſpecially when they are ſent for) and together with ſome counſell and admonition to pray for them, and to helpe forward their ſpirituall eſtate; as Jam. 5.14, 15, 16.

p. 38Wee have been the more large in clearing the ſeverall ſorts of theſe Elders, which Chriſt hath ordained in his Church, becauſe wee finde Satan hath been very buſie to ſet the wits of men a work, both to confound the ſeverall Functions of the Paſtor and Teacher, and utterly to abandon the office of a Ruling Elder.

Now for Deacons, which are the other ordinary Officers, ordained by Chriſt for the perpetuall ſervice of the Church: All men doe acknowledge them both to be Inſtituted expreſly in the Scriptures, (Acts 6.2. to 6. 1 Tim. 3.8. to 13.) and continued in the Church throughout all ages, though not without ſundry mixtures of corruptions in the practiſe of the Church, which is impertinent to our purpoſe to proſecute, who onelyonly intend to declare and cleare our owne practiſe and proceedings.

Deacons therefore wee reſerve in our Churches, but without diſtinction of pre-eminence of ſome of them above others: much leſſe over the Miniſters and Elders: Neither doe wee imploy them about the Miniſtery of the Word, nor about the Government of the Church; For the Apoſtles thought themſelves unmeet, both to attend to the Miniſtery of the Word, and to prayer, and to ſerve Tables alſo; And therefore the worke which the Apoſtles laid downe, and which the Deacons were elected and ordained to take up, was the ſerving of Tables, Act. 6.2. to wit, the ſerving of all thoſe Tables which pertained to the Church to provide for, which are, the Lords Table, the Tables of the Miniſters (or Elders) of the Church, and the Tables of the poore brethren, whether of their own body, or ſtrangers; for the maintaining whereof, wee doe not appoint them to goe up and downe to collect the Benevolences of abler Brethren, but as the Apoſtles received the oblations of the Brethren, brought and laid downe at their feete, (Acts 4.35.) and thereby made diſtribution as the foreign uſe of the Church required; ſo the Deacons being ordained to take up and execute that part of the office which the Apoſtles laid downe; they receive the Oblations of the Brethren every Lords day, brought unto them and laid downe before them, or elſe brought unto them on the week day, and diſtribute the ſame, as the uſe and need of the Church doth require.

p. 39SECT. III.

AS for Widowes, whom Paul ſpeaketh of, as Vervants to the Church, (2 Tim. 5.9, 10.) wee look at them as fit Aſſiſtants to the Deacons, in miniſtering to the ſick poore Brethren in ſundry needfull ſervices, which are not ſo fit for men to put their hands unto: onelyonly wee finde it ſomewhat rare to finde a woman of ſo great an age (as the Apoſtle deſcribeth, to wit, of threeſcore years) and withall, to be ſo hearty, and healthy, and ſtrong, as to be fit to undertake ſuch a ſervice.

SECT. IV.

HAving thus declared what are the Officers wee deſire to ſupply each of our Churches withall; wee come now to declare in what manner they are Choſen and Ordained unto their Offices.

When therefore any of the Churches are deſtitute of any of theſe Officers, the Brethren of the Church (according to the Apoſtles advice, in defect of Deacons, and ſo in defect of all other Officers) they look out from amongst themſelves, ſuch perſons as are in ſome meaſure qualified according to the direction of the Word; Elders according to 1 Tim. 3.2. to 7. Tit. 1.6. to 9. Deacons according to Acts 6.3. 1 Tim. 3.8. to 12. For the Church hath not abſolute power to chooſe whom they liſt, but miniſteriall power onelyonly, to chooſe whom Chriſt hath choſen, hath gifted and fitted for them. If the Church can finde out none ſuch in their own body, they ſend to any other Church for fit ſupply, and each Church looketh at it as their dutie to be mutually helpfull one to another, in yeelding what ſupply they may, without too much prejudice to themſelves, according to Cant. 8.8, 9. Such being recommended to them for ſuch a work, they take ſome time of tryall of them, partly by their owne obſervation and communion with them, partly by conſultation with the Elders of other Churches (continuing there) in ſo great a work; to fulfill the command of the Apoſtle, Lay hands ſuddenly on no man, 1 Tim. 3.22. For every man of good gifts is not alwayes endowed with an honeſt and good p. 40heart; and every good heart is not fitted to cloſe (ſo fully as were meet) with every good people: Every key is not fit to open every Lock; nor every good mans gift fit to edifie every people: But when upon tryall, the Church doth finde every mans ſpirit among them deſirous of the fellowſhip of the man, and his gifts; then they agree amongſt themſelves upon a certain day, wherein in a ſolemne manner they intend to Elect him to office amongſt themſelves. Of this they give notice to all the neare adjoyning Churches, whom, and when, and to what office they intend to chooſe ſuch a man, whom they nominate to them, intreating their preſence, and brotherly counſell, and aſſiſtance at the day appointed: They give notice alſo thereof unto the Governour, and ſuch other of the Magiſtrates, as are near to them, that the perſon to be choſen meeting with no juſt exception from any, may finde the greater incouragement and acceptance from all.

When the day is come, it is kept as a day of humiliation, with faſting, praying, and preaching the Word, according to the patterne, Act. 14.23. & 13.1, 2, 3.

Towards the end of the day, one of the Elders of the Church (if they have any) if not, one of the graver Brethren of the Church, (appointed by themſelves to order the worke of the day) ſtandeth up and inquireth of the Church, If now after this ſolemne ſeeking of God for his counſell and direction in this weightie work, they ſtill continue in their purpoſe, to elect ſuch a one for their own Paſtor, or Teacher, or Ruling Elder, whom before they agreed upon; Then having taken their ſilence for a conſent to their purpoſe. He proceedeth to inquire into the approbation of the reſt of the Aſſembly, not onelyonly the Meſſengers, and Brethren of other Churches preſent, but of all that ſtand by; becauſe and Elder is to be a man of good report of them that are without, (1 Tim. 3.7.) how much more well approved of the Churches of Chriſt? He demandeth therefore of the Churches firſt, and then of the reſt, whether any of them have knowne of any evill, in the man preſented before them, either in judgement, or practice, which might give them juſt cauſe to forbeare his election? If all keepe ſilence (as uſually they doe, for if any have any juſt exception againſt the man, he is wont to acquaint ſome or other of the Church with it before the day) he turneth himſelfe to p. 41the Church againe. Now ſeeing all is clear for their free election of him to ſuch an office, he deſireth all the Brethren of that Church, to declare their Election of him with one accord, by lifting up their hands; which being done, he deſireth to know of the partie choſen, whether he doth accept of that calling, which the Church hath given him in the name of Chriſt unto that office? He having expreſſed his acceptance (upon ſuch grounds, as wherein he hath chiefly ſeene the hand of God leading him thereunto,) the Elder doth then admoniſh the Church what duties the Lord requireth of them all in his Word towards him, whom they have thus choſen; And afterwards advertiſeth him what duties the Lord requireth of him in that place towards the Church; And having taken the acknowledgements of them both, of their mutuall dutie towards one another; He then with the Presbytery of that Church (if they have any, if not two or three others of the graveſt Chriſtians amongſt the Brethren of that Church, being deputed by the body) doe in the name of the Lord Jeſus ordaine him unto that Office, with impoſition of hands, calling upon the Lord, (who hath furniſhed him with ſpirituall gifts, and bowed the hearts of the Church to call him to that office) to accept and owne him therein, to enlarge his heart and ſpirit, according to all the duties thereof, to breath in all his adminiſtrations, and to guide and bleſſe all his going out and coming in before them: And ſo turning his ſpeech upon the perſon on whom their hands are impoſed, He as the mouth of the Presbytery, expreſſeth their ordination of him to that office in the name of the Lord Jeſus, and puts a ſolemne charge upon him to looke well to himſelfe, and to the whole flock, over which the Holy Ghoſt hath made him an overſeer, as one that muſt give account of all their ſoules unto the great Shepheard of the ſheep, at the day of his appearing. After this the Elders of their Churches preſent, obſerving the preſence of God, both in the duties of that day performed by the Officer then choſen, and ordained, and in the orderly proceeding of the Church to his Election and Ordination, one of them in the name of all the reſt, doth give unto him the right hand of fellowſhip, in the ſight of all the Aſſembly, teſtifying their Brotherly acceptance of him, and their thankfulneſſe to God for his gracious gift beſtowed on him, and doth p. 42exhort him in the Lord to fulfill the miniſtery which he hath received of the Lord.

And, ſo after publick praiſe given to God by him in the name of the Church, he diſſolveth the Aſſembly with a Bleſſing.

SECT. V.

FOr our calling of Deacons, we hold it not neceſſary to ordaine them with like ſolemnitie, of faſting and prayers, as is uſed in the Ordination of Elders; becauſe wee doe not reade the Apoſtles gave any preſident thereof in the Ordination of the firſt Deacons at Jeruſalem, Act. 6. But the Brethren of the Church having looked out among themſelves men fitly qualified for that calling, according to the Scriptures formerly mentioned, and having made ſome proofes of them according to the Rule (1 Tim. 3.10.) the Elders with the conſent of the Church upon ſome Lords day, or other publick holy meeting, doe ordaine them to the Office, and appoint them over that buſineſſe, with prayer and impoſition of hands.

SECT. VI.

OBject. Two things are here demanded; Firſt, by what warrant the People chooſe their Officers?

Anſw. From the Preſident of the Apoſtolicall Churches. In the chooſing of an Apoſtle, the voices of people went as farre as any humane Suffrages could goe; of an hundred and twenty, they choſe two, and preſented them before the Lord, and his Apoſtles. And becauſe and Apoſtle was immediately to be called of God, out of thoſe two God choſe one, Act. 1.15.23.26. Act. 14.23. The Apoſtles are ſaid to have ordained Elders by lifting up of hands, (to wit, of the people) as the originall word implieth: And the multitude of the Diſciples are directed by the Apoſtles to look out and chooſe ſeven Deacons, Act. 6.3.15.

The practice of ſucceeding Churches for many yeares after, is plaine from Cyprians words, Lib. 1. Epiſt. 4. Plebs maxime poteſtatem habet vel dignos Sacerdotes eligendi, vel indignos recuſandi.

Object. 2. It is alſo demanded, by what warrant doth a particular Church depute ſuch who are not Presbyters, to lay their hands p. 43upon Presbyters? Were it not more regular and orderly to repaire to ſome Biſhop, to receive impoſition of hands from him? or as the Presbyters in every Church in Crete, received impoſition of hands from Titus, who was left in Crete with Epiſcopall Authoritie for that very end, Tit. 1.5? or rather then take impoſition of hands from lay-men (as they are called) why doe not the Churches rather intreat the Elders of other Churches to ſupply the defect of their owne Presbytery, by the Presbyters of other Churches?

Anſ. The warrant by which each particular Church doth depute ſome of their own body (though not Presbyters) to lay their hands upon thoſe whom they have choſen to be their Presbyters, is grounded upon the Power of the keys, which the Lord Jeſus Chriſt (who received all fulneſſe of Power from the Father) hath given to the Church: For the power of the keys, is the power of opening and ſhutting, binding and looſing, Matth. 16.19. And this is given to the whole Church met together in his name, Mat. 18.18. Whatſoever (ſaith Chriſt, ſpeaking of the Church) yee ſhall binde on earth, ſhall be bound in heaven, and whatſoever yee ſhall looſe on earth, ſhall be looſed in heaven: which is the whole miniſteriall power of the Keys.

SECT. VII.

Object. 1. THe Church is not the firſt ſubject and receptacle of all Eccleſiaſticall power; For though the Church elect a Paſtor or other Elder, yet the office of a Paſtor is from Chriſt, Eph. 4.8. And ſo is his Authoritie from Chriſt alſo; And if he have neither his Office, nor his Authoritie from the Church, how can he be ordained by the impoſition of the hands of the Church?

Anſw. 1. Though the office of a Paſtor in generall be immediately from Chriſt, and the authoritie from him alſo, yet the application of this office, and of this authoritie to this elect perſon, is by the Church; and therefore the Church hath ſufficient and juſt warrant, as to elect and call a Presbyter unto office, ſo to ordaine him to it, by impoſition of hands: They that have Power to elect a King, have power alſo to depute ſome in their name to ſet the Crowne upon his head.

p. 44Anſw. 2. As the Authoritie of the Paſtor, and other Elders, is not from the Church, but from Chriſt; ſo neither is their Office and Authoritie from the Biſhop, nor from the Presbytery, nor from the Claſſis of Presbyteries; If therefore that were a juſt impediment, why the Church ſhould not lay hands upon their elect Paſtors or Elders, becauſe neither their office, nor their Authoritie, is from the Church, then neither may the Biſhop, nor the Presbytery, nor the Claſſis lay their hands upon them; becauſe their office and Authoritie is no more (nor ſo much) from them, as from the Church; nor by this Argument might the Apoſtles themſelves (if they were preſent) ordaine Officers, becauſe neither the office nor the Authoritie is from the Apoſtles, but from Chriſt onelyonly. Neither will it follow from hence (as ſome object) that if the Elders received their ordination from the Church, then they ſhould execute their office in the Churches name, or that then they may be more or leſſe diligent in their office at the Churches appointment, or that then the Church hath a Lord-like power over them, or that then the Elders muſt receive their errand from the Church, as an Ambaſſadour doth from him from whom he receiveth his Commiſſion; or that then the Church, in defect of all Officers, may performe all duties of their Officers, (as to adminiſter Sacraments, and the like.)

None of all theſe things will follow; For 1. Moſt of theſe Objections doe ſtrike as much againſt impoſition of hands by Biſhops or Presbyters. 2. Though the Elders doe receive the application of their office and of their power by the Church, yet not from the Church; or if from the Church, miniſterially onelyonly, as inſtruments unto Chriſt. So that they cannot chooſe or ordaine whom they pleaſe, to what office they pleaſe, but whom they ſee the Lord Jeſus hath prepared and fitted for them, and as it were, choſen and ordained to their hands: nor may they inlarge or ſtraiten the limits of his office whom they doe elect or ordaine, but as the Lord hath preſcribed: nor can they give him any errand, but onelyonly a Charge to looke to the miniſtery which he hath received from the Lord; nor have they any more Lordly power over him, then he over them, but both miniſteriall, as they have received from the Lord: neither may they adminiſter Sacraments, in defect of all Officers, becauſe that by appointment from Chriſt pertaineth onelyonly to ſuch as are called by office to preach the Goſpel, Mat. 28.19, 20. As for p. 45mutuall inſtruction and admiſſion, election and ordination of Officers, opening of the doores of the Church by admiſſion of members, and ſhutting the ſame by Church-Cenſures; theſe things they may doe (if need be) without Officers; yea, and if all their Officers were found culpable, either in hereticall Doctrine, or ſcandalous crime, yet the Church hath lawfull Authoritie to proceed to the cenſure of them all: For they that as a Church might admoniſh Archippus, (Col. 4.17.) might (in caſe he had not hearkened to their admonition) have proceeded againſt him to Excommunication; And they that might ſo proceed againſt one of their Officers, might in like ſort (upon like ground) proceed againſt them all, which they could not doe if the Church did receive the power of the keys not immediately from Chriſt, but from the Presbyters: And yet in ſuch caſes our Churches are never wont to proceed, but in the preſence, and with the conſent and approbation of other Churches; as knowing that in ſuch weightie caſes, in the multitude of Counſellors there is ſafetie: And as the Church doth not chooſe any Elders, but in the preſence, and with the approbation of other Churches; ſo neither doth it proceed to the cenſure of them, but with the like grave and ſolemne aſſiſtance.

Object. 2. The Apoſtles received the power of the keys immediately from Chriſt, Joh. 20.23. And therefore the Church received it from the Apoſtles, and the Officers of the Churches from them alſo, and not from the Church.

Anſw. It is true, the Apoſtles being extraordinary Officers, as they were immediately called and choſen of Chriſt, not by the Church; ſo they were moſt of them ordained by Chriſt, and not by the Church; And yet not all of them neither: For Paul and Barnabas, though choſen to the Apoſtolicall office immediately from God, yet they were ordained to that office by the impoſition of hands, of ſome officers, or members of the Church, Act. 13.2, 3. But that hindereth not, but as the Apoſtles received their power immediately from Chriſt, ſo did the Church receive their power immediately from Chriſt alſo; For he that ſaid to the Apoſtles, Whoſe ſinnes yee retaine, they are retained; whoſe ſinnes yee remit, they are remitted, (Joh. 20.23.) He alſo ſaid to the Church, Whatſoever yee binde on earth, ſhall be bound in heaven, and whatſoever yee ſhall looſe on earth, ſhall be looſed in heaven, Mat. 18.18. which is a Commiſſion of the ſame power, and to the ſame effect.

p. 46If then the Church have received, as well as the Apoſtles, the ſame Commiſſion of Church-Power, (ſo farre as it is of perpetuall uſe) that though the Church then preſented their Officers choſen by them, to receive Ordination from the Apoſtles, yet when the Apoſtles are ceaſed, and no other ſucceſſors left in their roome, from whom their Officers might receive ordination, but from the Preſbytery of their own Church, then where ſuch a Presbytery is yet wanting, and their power is now to be executed, the Church hath full power to give ordination to them themſelves, by the impoſition of their hands.

SECT. VIII.

Object. VVHen the Apoſtles ceaſed, Biſhops were left as ſucceſſors in their roome; As Timothy in Epheſus, and Titus in Crete, to ordaine Elders in every Church, Tit. 1.5.

Anſw. Timothy and Titus were not left to ordaine Elders as Biſhops, but as Evangeliſts, whoſe office was alike extraordinary in the Church, as that of Apoſtles and Prophets, (Eph. 4.11.) Their work being to follow the Apoſtles, and ſo ſet forward the work which the Apoſtles had begun, whereto the Apoſtles called them forth, and directed them; And not to keepe ſetled reſidence in any one Church, as Elders doe, or in any one Nation of Churches, as Biſhops doe: Timothy is expreſly commanded to doe the work of an Evangeliſt, 2 Tim. 4.5. And Titus was not ordained a Biſhop at Crete, but left in Crete, as having travelled up and downe with Paul, Gal. 2.3. and comming to Crete was left to direct the Cretian beleevers in their Church-affaires, after Pauls departure: afterwards he departed to Dalmatia, 2 Tim. 4.10. Sometimes Paul appointed him to meet him at Nicopolis, Tit. 3.12. Sometimes he ſent him to Corinth, 2 Cor. 12.18. And commends him (as his partner and fellow-helper) to the Church of Corinth: And at Troas, Paul found no reſt in his ſpirit, becauſe he found not Titus his Brother, 2 Cor. 2.13. And in Macedonia he found much comfort, becauſe he found Titus there, 2 Cor. 7.5, 6. Which argueth his calling was not Epiſcopall to reſt in a certaine charge, but to travell up and downe with the Apoſtles, or after them, or whither the Holy Ghoſt ſhould lead them forth to help forward the work of Chriſt, and the Apoſtles.

p. 47Object. But in the Subſcriptions of the Epiſtles of Paul to them, Titus is called the firſt ordained Biſhop of all the Cretians: And Timothy the firſt ordained Biſhop of the Church of Epheſus.

Anſw. The Subſcriptions of Pauls Epiſtles, both thoſe and the reſt, are no part of Canonicall Scripture, but Apocrypha, not written by the Apoſtles themſelves, but by ſome Scribes that copied them out in after ages, as is obſerved by many learned both Proteſtants and Papiſts: In particular this Subſcription in the Epiſtle to Titus containeth an apparent miſtake; for the Subſcription ſaith, the Epiſtle was written from Nicopolis to Macedonia; as if Paul had been at Nicopolis when he wrote this Epiſtle: which conceit in the Scribe ſprang from a miſtake of Pauls words, Tit. 3.12. where Paul bids Titus be diligent to come to mee to Nicopolis, for I have determined there to winter; but Paul doth not ſay, I have determined here to winter, (as if he were there already in Nicopolis) but I have determined there to winter, to wit, as intending to goe thither for to winter. The Subſcription of the Epiſtle to Timothy, ſtiling him the firſt ordained Biſhop of the Epheſians, will not ſtand with the Apoſtles charge to him in the ſame Epiſtle, (2 Tim. 4.5.) doe the work of an Evangeliſt. For a Biſhop was to attend with perſonall reſidence upon his charge, Act. 20.28. But an Evangeliſt was to travell up and downe with the Apoſtles, or after them; to come and goe at their appointment: As Paul there doth command Timothy to be diligent to come to him, 2 Tim. 4.9.21. Againe when Paul addreſſeth himſelfe to goe to Rome (from whence this Subſcription telleth us this Epiſtle was written) he intending to paſſe by Macedonia to Rome, (Act. 19.21.) beſought Timothy to abide ſtill at Epheſus, 1 Tim. 1.3. But if Timothy had been the Biſhop, ordained of the Epheſians, his dutie would have bound him to abide there, and ſhould not have needed Pauls intreaty ſo to doe.

Beſides when Paul in that journey came to Miletus, he called for the Elders of Epheſus, Act. 20.17. whom alſo he named Biſhops; for ſo the Greek word is, which is tranſlated overſeers, v. 28. and then Paul acknowledged no ſuch ſingular ordination of any to a tranſcendent Epiſcopacy, but what was common to all the Elders of Epheſus: But that it may further appeare, that it was not the intent of Paul, or of the other Apoſtles, to direct the Churches to ſend the Elders whom they have choſen, unto any Tranſcendent p. 48(or Dioceſan) Biſhop for ordination, nor left any to like eminent place after Timothy and Titus to performe that work; Let it be conſidered, that there is no direction at all in the Epiſtles of Paul to Timothy and Titus, for the Churches election of any Evangeliſt, or of any Biſhop over many Churches.

For 1. The Biſhop Paul ſpeaketh of in Timothy, of whoſe qualification he giveth direction 1 Tim. 3.2. to 7. he calleth them all (when he commeth to give order for their maintenance) by the name of Elders; ſome Ruling Elders; ſome Labouring in the Word and Doctrine: And in his Epiſtle to Titus, the Elders which Paul left Titus to ordaine in every Citie, he calleth them Biſhops, Tit. 1.5.7. Now of theſe he appointeth many Elders, and many Biſhops in one Citie, or Church; not many Cities or Churches under one Biſhop, Act. 14.23. Elders in every Citie, Act. 20.17, 18. Many Elders and Biſhops in the Church of Epheſus, Phil. 1.11. Many Biſhops as well as many Deacons, in one Church of Philippi, and that a poore one too; for Philippi was a Church in Macedonia, Act. 16.12. And all the Churches of Macedonia had tryall of deep povertie, 2 Cor. 8.1, 2.

2. In the Epiſtles to Timothy and Titus, there is no difference at all put of any one Biſhop above his fellows, except onelyonly the difference of Ruling and Teaching Elders, 1 Tim. 5.17. And thoſe as they are not ſet over many Churches, ſo neither are any of them ſet above his fellowes; onelyonly the Preachers are allowed more reverence and maintenance then the Rulers. If the Holy Ghoſt had appointed ſome ſingular Biſhops above the reſt, of any tranſcendent and eminent office, he would have appointed him alſo ſome eminent and tranſcendent proper work of his office: But what ſhall that be? ſhall it be Ordination, as Hierome ſaith, (ſpeaking of the Biſhops in his time; Quid facit Epiſcopus excepta ordinatione quod Presbyter non facit?) Why, that is a work of Rule; or ſhall it be hearing accuſations againſt Elders, and cenſuring them accordingly; as 1 Tim. 5.19, 20? Why, that is a work of Rule alſo. Now the Apoſtle acknowledgeth no Acts of Rule, nor any Elders (or Biſhops) that doe Rule, as worthy of greater honour then ſuch Elders as labour in Word and Doctrine, 1 Tim. 5.17. It is therefore apparently contradictory to the inſtitutions given by Paul in the Epiſtles to Timothy and Titus, to ſet up any eminent or tranſcendent Biſhop in the Church, in p. 49reſpect of Rule, or exerciſe of office of more honour and power, then pertaineth to all the Miniſters of the Word. So that evident it is, that neither Ordination, nor Juriſdiction, (which are both of them Acts of Rule) are to be fetched from tranſcendent Biſhops, but pertaine indifferently to all the Presbyters.

SECT. IX.

Object. BUt if no tranſcendent acts of Juriſdiction and rule be reſerved unto one Biſhop alone above other Miniſters, how cometh it then to paſſe, that in Rev. 2.3. each ſingular Angel in the Churches of Aſia, is admoniſhed, and reproved alone for all the faults that are found in his Church, whereof he is the Angel? Why ſhould one Angel alone be charged with the guilt of all thoſe faults in the Church, if it were not in his hand alone to redreſſe and puniſh them?

Anſw. It is an uſuall thing with John (and found alſo in other Scriptures) to uſe the name of Angel not ſingularly for one perſon, but collectively for a company, adminiſtring the ſame work: As the ſeven Angels that ſounded the ſeven Trumpets, and the ſeven Angels that powred out the ſeven Vialls, were not ſeven ſingular perſons, but ſeven companies, or ſorts of perſons, performing that ſervice. And when David ſaith, the Angel of the Lord pitcheth his Tent about them which feare him, Pſal. 34.7. He ſpeaketh not of one Angel alone, but of many of them; For one alone cannot pitch his Tents about all them that feare God. And that John in the ſecond and third Chapters of the Revelation, did not meane by the Angel of the Church one ſingular perſon, but the whole company of the Miniſters of the Church (the whole Presbytery of perſons, more then one) it is evident by his ſpeech unto them, as unto many; The Devill (ſaith he) ſhall caſt ſome of you into Priſon, Rev. 2.10. Some of you, Gr. foreign.which implies more then one. And againe in Rev. 2.24. ſpeaking unto the Angel of the Church of Thyatira, But unto you **Gr. foreign you in the plurall., I ſay, and unto the reſt of Thiatira; which argueth that the Angel diſtinguiſhed from the reſt of the Church, was more then one perſon; For he ſaith unto you in the plurall number.

Object. But now, ſay ſome; Let it be ſo then, if ſuch eminent and tranſcendent Biſhops (that is, Dioceſan Biſhops) who claime a p. 50peereleſſe power in Ordination and Juriſdiction to themſelves alone, have no foot-hold in the Scripture, then let them neither have name, nor place, portion, right, nor memoriall in the Chriſtian Churches of the new Teſtament. But yet nevertheleſſe, the Apoſtle is cleare for a Presbytery, and acknowledgeth impoſition of hands (even upon Timothy, how much more upon other Elders) by the Presbytery, 1 Tim. 4.14.

Anſw. Wee willingly alſo acknowledge the ſame, where God hath furniſhed any Church with a Presbytery. To them it pertaineth to ordaine by impoſition of hands, any Elders or Deacons that ſhall be choſen by office, by the Church committed to them; But if the Church want a Presbytery; for want of Elders, they want a warrant to repaire to the Presbytery of another Church, to impoſe hands upon their elect Elders.

Our Reaſons be;

Reaſon. 1 Firſt, Ordination by impoſition of hands, is a work of Church Power, as all men acknowledge: Now as no Church hath Power over another, but all of them ſtand in Brotherly equalitie one towards another; ſo the Presbytery of one Church, hath no Power over the Elders of another. As the Apoſtles having all of them received the ſame Commiſſion (Joh. 20.23.) had none of them power over another; ſo the Churches having received all of them the ſame power of the keys, (as hath been ſhewed above) they none of them have power over another, and therefore no power of ordination of one anothers Officers.

Reaſon. 2 As every Church hath equally received the ſame power of the keys, ſo ought they to maintaine and ſtand faſt in the ſame; The power of the keys as it is a priviledge and libertie purchaſed to the Church by the bloud of the Lord Jeſus; ſo at a leſſe rate it may not be alienated from the Church. Chriſt by his death and reſurrection hath obtained all power, both in heaven and in earth, Mat. 28.18. Phil. 2.8, 9, 10. And looke where he hath communicated the ſame by his Teſtament, ratified in his bloud, there it ought to remaine and not to be removed out of their hands, by the hand of man or Angel. Whence it appeareth unlawfull for any Church of Chriſt to put over that power which they have received of Chriſt, out of their own hands, into the hands of the Presbyters of other Churches. The Apoſtles having received all of them equall power from p. 51Chriſt, it was not lawfull for them by common conſent, to have conferred upon Peter and Paul, James and John, a tranſcendent government over them all. If ſome of the Apoſtles ſeeme to be pillars, as is ſaid of Peter, James and John, Gal. 2.9. and ſo more eminent in gifts then all their brethren, it may put upon their brethren an expediency, and ſometimes a neceſſitie to call upon them for more counſell, but not to call them to more Authoritie. In like ſort, if a Church in a Citie, and the Officers thereof, be of more eminent gifts and graces, then a Church in a village, it is a juſt occaſion for the Church in the village, to liſten the more after the counſell of the Church in the Citie, but not to ſubmit the more unto their Authoritie in the way of ſubjection. And ſo it is true, a Claſſis of the Presbyters of many Churches may excell (in more varietie of all abilities) then the Presbytery of any one Church, yet that onelyonly reacheth to make their counſell the more weightie and acceptable, but not to inveſt them with more rule or more authoritie. Thirdly, If a Church ſhall ſend to the Presbyters of another Church for ordination of their Elders, they may as well repaire and ſubmit to them for cenſuring of their offenders; And would not that be a manifeſt tranſgreſſion of the royall law of Church-Government, Matth. 18.15, 16, 17, 18. If a Brother ſee his brother falne into a ſcandall, and after dealing with him firſt himſelfe alone, and then with the conviction of two or three witneſſes, find him to give no ſatisfaction at all, whither ſhall the offended brother repaire? If to the Church whereof the brother offending is a member, that is indeed according to the rule, but what need is there then, or what ground of repairing to the Presbyters of other Churches? by what Authoritie ſhall they proceed to cenſure the offender that is a member of another Church?

Indeed if a Brother offended ſhall complaine to the Church whereof the offending brother is a member, and the Church neglect to doe their dutie, through prejudice, or partialitie, or other remiſneſſe, it may then be lawfull to make uſe of the brotherly love and brotherly communion, which one Church oweth and beareth to another. The brother offended, and not ſatisfied with the proceedings of his own Church againſt the offence, may then repaire to the Elders of other Churches, and crave their judgement and counſell in the caſe in hand; and if they doe not approve upon p. 52good inquirie the proceedings of their ſiſter-Church, they may admoniſh the Elders of that Church touching what they judge amiſſe. But if the Elders hearken not unto them, the Elders who admoniſh them, being unſatisfied, may acquaint their own Church with the offence of their neighbour Church, and then in the name of the Lord, and of their own Church, they may admoniſh them thereof, by Letters and Meſſengers ſent to them to that purpoſe. If yet the Church admoniſhed, hearken not unto them, the Church offended may and ought to acquaint their neighbour Churches therewithall, who may joyne with them, either in convincing the offending Church of their ſin, and ſo prevaile with them unto reformation, or elſe (if they perſiſt in obſtinacy) they may from thenceforth withdraw all continuance of brotherly communion with them, till they acknowledge their tranſgreſſion; which is as farre as Churches may goe in a Church-way, in caſe of obſtinacy of a neighbour-Church in any offence, and ſo farre they may goe according to the proportion of the rule, Mat. 18.15, 16, 17. Look what rule a brother is to attend unto in ſeeking to heale the offence of a brother, the ſame rule may and ought a ſiſter-Church to attend unto in ſeeking to heale an offending ſiſter-Church. And looke as Paul who had received the ſame equall power of the keys, with Peter, reproved Peter openly when he was to be blamed, Gal. 2.11. ſo one Church, who hath received the ſame equall power of the keys with another, may reprove another Church openly when they are to be blamed. And looke by what power they may reprove them, by the ſame they may proceed to withdraw from them, if they hearken not to their reproofe according to God. But all this notwithſtanding, they will not allow a brother offended to complaine to the Presbyters of another Church, till he ſee no hope of removall of the offence by his own Church at home.