<p>Seeing then the Acts of Councell of the Apostles, were then no Laws, but
Councells; much lesse are Laws the Acts of any other Doctors, or Councells
since, if assembled without the Authority of the Civill Soveraign. And
consequently, the Books of the New Testament, though most perfect Rules of
Christian Doctrine, could not be made Laws by any other authority then
that of Kings, or Soveraign Assemblies.</p>
<p>The first Councell, that made the Scriptures we now have, Canon, is not
extant: For that Collection the first Bishop of Rome after S. Peter, is
subject to question: For though the Canonicall books bee there reckoned
up; yet these words, “Sint vobis omnibus Clericis & Laicis Libris
venerandi, &c.” containe a distinction of Clergy, and Laity, that was
not in use so neer St. Peters time. The first Councell for setling the
Canonicall Scripture, that is extant, is that of Laodicea, Can. 59. which
forbids the reading of other Books then those in the Churches; which is a
Mandate that is not addressed to every Christian, but to those onely that
had authority to read any publiquely in the Church; that is, to
Ecclesiastiques onely.</p>
<h3><SPAN name="link2H_4_0591" id="link2H_4_0591"></SPAN> Of The Right Of Constituting Ecclesiasticall Officers In The Time Of The Apostles </h3>
<p>Of Ecclesiastical Officers in the time of the Apostles, some were
Magisteriall, some Ministeriall. Magisteriall were the Offices of
preaching of the Gospel of the Kingdom of God to Infidels; of administring
the Sacraments, and Divine Service; and of teaching the Rules of Faith and
Manners to those that were converted. Ministeriall was the Office of
Deacons, that is, of them that were appointed to the administration of the
secular necessities of the Church, at such time as they lived upon a
common stock of mony, raised out of the voluntary contributions of the
faithfull.</p>
<p>Amongst the Officers Magisteriall, the first, and principall were the
Apostles; whereof there were at first but twelve; and these were chosen
and constituted by our Saviour himselfe; and their Office was not onely to
Preach, Teach, and Baptize, but also to be Martyrs, (Witnesses of our
Saviours Resurrection.) This Testimony, was the specificall, and
essentiall mark; whereby the Apostleship was distinguished from other
Magistracy Ecclesiasticall; as being necessary for an Apostle, either to
have seen our Saviour after his Resurrection, or to have conversed with
him before, and seen his works, and other arguments of his Divinity,
whereby they might be taken for sufficient Witnesses. And therefore at the
election of a new Apostle in the place of Judas Iscariot, S. Peter saith
(Acts 1.21,22.) “Of these men that have companyed with us, all the time
that the Lord Jesus went in and out among us, beginning from the Baptisme
of John unto that same day that he was taken up from us, must one be
ordained to be a Witnesse with us of his Resurrection:” where, by this
word Must, is implyed a necessary property of an Apostle, to have
companyed with the first and prime Apostles in the time that our Saviour
manifested himself in the flesh.</p>
<h3><SPAN name="link2H_4_0592" id="link2H_4_0592"></SPAN> Matthias Made Apostle By The Congregation. </h3>
<p>The first Apostle, of those which were not constituted by Christ in the
time he was upon the Earth, was Matthias, chosen in this manner: There
were assembled together in Jerusalem about 120 Christians (Acts 1.15.)
These appointed two, Joseph the Just, and Matthias (ver. 23.) and caused
lots to be drawn; “and (ver. 26.) the Lot fell on Matthias and he was
numbred with the Apostles.” So that here we see the ordination of this
Apostle, was the act of the Congregation, and not of St. Peter, nor of the
eleven, otherwise then as Members of the Assembly.</p>
<h3><SPAN name="link2H_4_0593" id="link2H_4_0593"></SPAN> Paul And Barnabas Made Apostles By The Church Of Antioch </h3>
<p>After him there was never any other Apostle ordained, but Paul and
Barnabas, which was done (as we read Acts 13.1,2,3.) in this manner.
“There were in the Church that was at Antioch, certaine Prophets, and
Teachers; as Barnabas, and Simeon that was called Niger, and Lucius of
Cyrene, and Manaen; which had been brought up with Herod the Tetrarch, and
Saul. As they ministred unto the Lord, and fasted, the Holy Ghost said,
‘Separate mee Barnabas, and Saul for the worke whereunto I have called
them.’ And when they had fasted, and prayed, and laid their hands on them,
they sent them away.”</p>
<p>By which it is manifest, that though they were called by the Holy Ghost,
their Calling was declared unto them, and their Mission authorized by the
particular Church of Antioch. And that this their calling was to the
Apostleship, is apparent by that, that they are both called (Acts 14.14.)
Apostles: And that it was by vertue of this act of the Church of Antioch,
that they were Apostles, S. Paul declareth plainly (Rom. 1.1.) in that hee
useth the word, which the Holy Ghost used at his calling: For he stileth
himself, “An Apostle separated unto the Gospel of God;” alluding to the
words of the Holy Ghost, “Separate me Barnabas and Saul, &c.” But
seeing the work of an Apostle, was to be a Witnesse of the Resurrection of
Christ, and man may here aske, how S. Paul that conversed not with our
Saviour before his passion, could know he was risen. To which it is easily
answered, that our Saviour himself appeared to him in the way to Damascus,
from Heaven, after his Ascension; “and chose him for a vessell to bear his
name before the Gentiles, and Kings, and Children of Israel;” and
consequently (having seen the Lord after his passion) was a competent
Witnesse of his Resurrection: And as for Barnabas, he was a Disciple
before the Passion. It is therefore evident that Paul, and Barnabas were
Apostles; and yet chosen, and authorized (not by the first Apostles alone,
but) by the Church of Antioch; as Matthias was chosen, and authorized by
the Church of Jerusalem.</p>
<h3><SPAN name="link2H_4_0594" id="link2H_4_0594"></SPAN> What Offices In The Church Are Magisteriall </h3>
<p>Bishop, a word formed in our language, out of the Greek Episcopus,
signifieth an overseer, or Superintendent of any businesse, and
particularly a Pastor or Shepherd; and thence by metaphor was taken, not
only amongst the Jews that were originally Shepherds, but also amongst the
Heathen, to signifie the Office of a King, or any other Ruler, or Guide of
People, whether he ruled by Laws, or Doctrine. And so the Apostles were
the first Christian Bishops, instituted by Christ himselfe: in which sense
the Apostleship of Judas is called (Acts 1.20.) his Bishoprick. And
afterwards, when there were constituted Elders in the Christian Churches,
with charge to guide Christs flock by their doctrine, and advice; these
Elders were also called Bishops. Timothy was an Elder (which word Elder,
in the New Testament is a name of Office, as well as of Age;) yet he was
also a Bishop. And Bishops were then content with the Title of Elders. Nay
S. John himselfe, the Apostle beloved of our Lord, beginneth his Second
Epistle with these words, “The Elder to the Elect Lady.” By which it is
evident, that Bishop, Pastor, Elder, Doctor, that is to say, Teacher, were
but so many divers names of the same Office in the time of the Apostles.
For there was then no government by Coercion, but only by Doctrine, and
Perswading. The Kingdome of God was yet to come, in a new world; so that
there could be no authority to compell in any Church, till the
Common-wealth had embraced the Christian Faith; and consequently no
diversity of Authority, though there were diversity of Employments.</p>
<p>Besides these Magisteriall employments in the Church, namely Apostles,
Bishops, Elders, Pastors, and Doctors, whose calling was to proclaim
Christ to the Jews, and Infidels, and to direct, and teach those that
beleeved we read in the New Testament of no other. For by the names of
Evangelists and Prophets, is not signified any Office, but severall Gifts,
by which severall men were profitable to the Church: as Evangelists, by
writing the life and acts of our Saviour; such as were S. Matthew and S.
John Apostles, and S. Marke and S. Luke Disciples, and whosoever else
wrote of that subject, (as S. Thomas, and S. Barnabas are said to have
done, though the Church have not received the Books that have gone under
their names:) and as Prophets, by the gift of interpreting the Old
Testament; and sometimes by declaring their speciall Revelations to the
Church. For neither these gifts, nor the gifts of Languages, nor the gift
of Casting out Devils, or of Curing other diseases, nor any thing else did
make an Officer in the Church, save onely the due calling and election to
the charge of Teaching.</p>
<h3><SPAN name="link2H_4_0595" id="link2H_4_0595"></SPAN> Ordination Of Teachers </h3>
<p>As the Apostles, Matthias, Paul, and Barnabas, were not made by our
Saviour himself, but were elected by the Church, that is, by the Assembly
of Christians; namely, Matthias by the Church of Jerusalem, and Paul, and
Barnabas by the Church of Antioch; so were also the Presbyters, and
Pastors in other Cities, elected by the Churches of those Cities. For
proof whereof, let us consider, first, how S. Paul proceeded in the
Ordination of Presbyters, in the Cities where he had converted men to the
Christian Faith, immediately after he and Barnabas had received their
Apostleship. We read (Acts 14.23.) that “they ordained Elders in every
Church;” which at first sight may be taken for an Argument, that they
themselves chose, and gave them their authority: But if we consider the
Originall text, it will be manifest, that they were authorized, and chosen
by the Assembly of the Christians of each City. For the words there are,
“cheirotonesantes autoispresbuterous kat ekklesian,” that is, “When they
had Ordained them Elders by the Holding up of Hands in every
Congregation.” Now it is well enough known, that in all those Cities, the
manner of choosing Magistrates, and Officers, was by plurality of
suffrages; and (because the ordinary way of distinguishing the Affirmative
Votes from the Negatives, was by Holding up of Hands) to ordain an Officer
in any of the Cities, was no more but to bring the people together, to
elect them by plurality of Votes, whether it were by plurality of elevated
hands, or by plurality of voices, or plurality of balls, or beans, or
small stones, of which every man cast in one, into a vessell marked for
the Affirmative, or Negative; for divers Cities had divers customes in
that point. It was therefore the Assembly that elected their own Elders:
the Apostles were onely Presidents of the Assembly to call them together
for such Election, and to pronounce them Elected, and to give them the
benediction, which now is called Consecration. And for this cause they
that were Presidents of the Assemblies, as (in the absence of the
Apostles) the Elders were, were called proestotes, and in Latin
Antistities; which words signifie the Principall Person of the Assembly,
whose office was to number the Votes, and to declare thereby who was
chosen; and where the Votes were equall, to decide the matter in question,
by adding his own; which is the Office of a President in Councell. And
(because all the Churches had their Presbyters ordained in the same
manner,) where the word is Constitute, (as Titus 1.5.) “ina katasteses
kata polin presbuterous,” “For this cause left I thee in Crete, that thou
shouldest constitute Elders in every City,” we are to understand the same
thing; namely, that hee should call the faithfull together, and ordain
them Presbyters by plurality of suffrages. It had been a strange thing, if
in a Town, where men perhaps had never seen any Magistrate otherwise
chosen then by an Assembly, those of the Town becomming Christians, should
so much as have thought on any other way of Election of their Teachers,
and Guides, that is to say, of their Presbyters, (otherwise called
Bishops,) then this of plurality of suffrages, intimated by S. Paul (Acts
14.23.) in the word Cheirotonesantes: Nor was there ever any choosing of
Bishops, (before the Emperors found it necessary to regulate them in order
to the keeping of the peace amongst them,) but by the Assemblies of the
Christians in every severall Town.</p>
<p>The same is also confirmed by the continuall practise even to this day, in
the Election of the Bishops of Rome. For if the Bishop of any place, had
the right of choosing another, to the succession of the Pastorall Office,
in any City, at such time as he went from thence, to plant the same in
another place; much more had he had the Right, to appoint his successour
in that place, in which he last resided and dyed: And we find not, that
ever any Bishop of Rome appointed his successor. For they were a long time
chosen by the People, as we may see by the sedition raised about the
Election, between Damascus, and Ursinicus; which Ammianus Marcellinus
saith was so great, that Juventius the Praefect, unable to keep the peace
between them, was forced to goe out of the City; and that there were above
an hundred men found dead upon that occasion in the Church it self. And
though they afterwards were chosen, first, by the whole Clergy of Rome,
and afterwards by the Cardinalls; yet never any was appointed to the
succession by his predecessor. If therefore they pretended no right to
appoint their successors, I think I may reasonably conclude, they had no
right to appoint the new power; which none could take from the Church to
bestow on them, but such as had a lawfull authority, not onely to Teach,
but to Command the Church; which none could doe, but the Civill Soveraign.</p>
<h3><SPAN name="link2H_4_0596" id="link2H_4_0596"></SPAN> Ministers Of The Church What </h3>
<p>The word Minister in the Originall Diakonos signifieth one that
voluntarily doth the businesse of another man; and differeth from a
Servant onely in this, that Servants are obliged by their condition, to
what is commanded them; whereas Ministers are obliged onely by their
undertaking, and bound therefore to no more than that they have
undertaken: So that both they that teach the Word of God, and they that
administer the secular affairs of the Church, are both Ministers, but they
are Ministers of different Persons. For the Pastors of the Church, called
(Acts 6.4.) “The Ministers of the Word,” are Ministers of Christ, whose
Word it is: But the Ministery of a Deacon, which is called (verse 2. of
the same Chapter) “Serving of Tables,” is a service done to the Church, or
Congregation: So that neither any one man, nor the whole Church, could
ever of their Pastor say, he was their Minister; but of a Deacon, whether
the charge he undertook were to serve tables, or distribute maintenance to
the Christians, when they lived in each City on a common stock, or upon
collections, as in the first times, or to take a care of the House of
Prayer, or of the Revenue, or other worldly businesse of the Church, the
whole Congregation might properly call him their Minister.</p>
<p>For their employment, as Deacons, was to serve the Congregation; though
upon occasion they omitted not to preach the Gospel, and maintain the
Doctrine of Christ, every one according to his gifts, as S. Steven did;
and both to Preach, and Baptize, as Philip did: For that Philip, which
(Act. 8. 5.) Preached the Gospel at Samaria, and (verse 38.) Baptized the
Eunuch, was Philip the Deacon, not Philip the Apostle. For it is manifest
(verse 1.) that when Philip preached in Samaria, the Apostles were at
Jerusalem, and (verse 14.) “When they heard that Samaria had received the
Word of God, sent Peter and John to them;” by imposition of whose hands,
they that were Baptized (verse 15.) received (which before by the Baptisme
of Philip they had not received) the Holy Ghost. For it was necessary for
the conferring of the Holy Ghost, that their Baptisme should be
administred, or confirmed by a Minister of the Word, not by a Minister of
the Church. And therefore to confirm the Baptisme of those that Philip the
Deacon had Baptized, the Apostles sent out of their own number from
Jerusalem to Samaria, Peter, and John; who conferred on them that before
were but Baptized, those graces that were signs of the Holy Spirit, which
at that time did accompany all true Beleevers; which what they were may be
understood by that which S. Marke saith (chap. 16.17.) “These signs follow
them that beleeve in my Name; they shall cast out Devills; they shall
speak with new tongues; They shall take up Serpents, and if they drink any
deadly thing, it shall not hurt them; They shall lay hands on the sick,
and they shall recover.” This to doe, was it that Philip could not give;
but the Apostles could, and (as appears by this place) effectually did to
every man that truly beleeved, and was by a Minister of Christ himself
Baptized: which power either Christs Ministers in this age cannot
conferre, or else there are very few true Beleevers, or Christ hath very
few Ministers.</p>
<h3><SPAN name="link2H_4_0597" id="link2H_4_0597"></SPAN> And How Chosen What </h3>
<p>That the first Deacons were chosen, not by the Apostles, but by a
Congregation of the Disciples; that is, of Christian men of all sorts, is
manifest out of Acts 6. where we read that the Twelve, after the number of
Disciples was multiplyed, called them together, and having told them, that
it was not fit that the Apostles should leave the Word of God, and serve
tables, said unto them (verse 3.) “Brethren looke you out among you seven
men of honest report, full of the Holy Ghost, and of Wisdome, whom we may
appoint over this businesse.” Here it is manifest, that though the
Apostles declared them elected; yet the Congregation chose them; which
also, (verse the fift) is more expressely said, where it is written, that
“the saying pleased the multitude, and they chose seven, &c.”</p>
<h3><SPAN name="link2H_4_0598" id="link2H_4_0598"></SPAN> Of Ecclesiasticall Revenue, Under The Law Of Moses </h3>
<p>Under the Old Testament, the Tribe of Levi were onely capable of the
Priesthood, and other inferiour Offices of the Church. The land was
divided amongst the other Tribes (Levi excepted,) which by the subdivision
of the Tribe of Joseph, into Ephraim and Manasses, were still twelve. To
the Tribe of Levi were assigned certain Cities for their habitation, with
the suburbs for their cattell: but for their portion, they were to have
the tenth of the fruits of the land of their Brethren. Again, the Priests
for their maintenance had the tenth of that tenth, together with part of
the oblations, and sacrifices. For God had said to Aaron (Numb. 18. 20.)
“Thou shalt have no inheritance in their land, neither shalt thou have any
part amongst them, I am thy part, and thine inheritance amongst the
Children of Israel.” For God being then King, and having constituted the
Tribe of Levi to be his Publique Ministers, he allowed them for their
maintenance, the Publique revenue, that is to say, the part that God had
reserved to himself; which were Tythes, and Offerings: and that it is
which is meant, where God saith, I am thine inheritance. And therefore to
the Levites might not unfitly be attributed the name of Clergy from
Kleros, which signifieth Lot, or Inheritance; not that they were heirs of
the Kingdome of God, more than other; but that Gods inheritance, was their
maintenance. Now seeing in this time God himself was their King, and
Moses, Aaron, and the succeeding High Priests were his Lieutenants; it is
manifest, that the Right of Tythes, and Offerings was constituted by the
Civill Power.</p>
<p>After their rejection of God in the demand of a King, they enjoyed still
the same revenue; but the Right thereof was derived from that, that the
Kings did never take it from them: for the Publique Revenue was at the
disposing of him that was the Publique Person; and that (till the
Captivity) was the King. And again, after the return from the Captivity,
they paid their Tythes as before to the Priest. Hitherto therefore Church
Livings were determined by the Civill Soveraign.</p>
<h3><SPAN name="link2H_4_0599" id="link2H_4_0599"></SPAN> In Our Saviours Time, And After </h3>
<p>Of the maintenance of our Saviour, and his Apostles, we read onely they
had a Purse, (which was carried by Judas Iscariot;) and, that of the
Apostles, such as were Fisher-men, did sometimes use their trade; and that
when our Saviour sent the Twelve Apostles to Preach, he forbad them “to
carry Gold, and Silver, and Brasse in their purses, for that the workman
is worthy of his hire:” (Mat. 10. 9,10.) By which it is probable, their
ordinary maintenance was not unsuitable to their employment; for their
employment was (ver. 8.) “freely to give, because they had freely
received;” and their maintenance was the Free Gift of those that beleeved
the good tyding they carryed about of the coming of the Messiah their
Saviour. To which we may adde, that which was contributed out of
gratitude, by such as our Saviour had healed of diseases; of which are
mentioned “Certain women (Luke 8. 2,3.) which had been healed of evill
spirits and infirmities; Mary Magdalen, out of whom went seven Devills;
and Joanna the wife of Chuza, Herods Steward; and Susanna, and many
others, which ministred unto him of their substance.</p>
<p>After our Saviours Ascension, the Christians of every City lived in
Common, (Acts 4. 34.) upon the mony which was made of the sale of their
lands and possessions, and laid down at the feet of the Apostles, of good
will, not of duty; for “whilest the Land remained (saith S. Peter to
Ananias Acts 5.4.) was it not thine? and after it was sold, was it not in
thy power?” which sheweth he needed not to have saved his land, nor his
money by lying, as not being bound to contribute any thing at all, unlesse
he had pleased. And as in the time of the Apostles, so also all the time
downward, till after Constantine the Great, we shall find, that the
maintenance of the Bishops, and Pastors of the Christian Church, was
nothing but the voluntary contribution of them that had embraced their
Doctrine. There was yet no mention of Tythes: but such was in the time of
Constantine, and his Sons, the affection of Christians to their Pastors,
as Ammianus Marcellinus saith (describing the sedition of Damasus and
Ursinicus about the Bishopricke,) that it was worth their contention, in
that the Bishops of those times by the liberality of their flock, and
especially of Matrons, lived splendidly, were carryed in Coaches, and
sumptuous in their fare and apparell.</p>
<p>The Ministers Of The Gospel Lived On The Benevolence Of Their Flocks But
here may some ask, whether the Pastor were then bound to live upon
voluntary contribution, as upon almes, “For who (saith S. Paul 1 Cor. 9.
7.) goeth to war at his own charges? or who feedeth a flock, and eatheth
not of the milke of the flock?” And again, (1 Cor. 9. 13.) “Doe ye not
know that they which minister about holy things, live of the things of the
Temple; and they which wait at the Altar, partake with the Altar;” that is
to say, have part of that which is offered at the Altar for their
maintenance? And then he concludeth, “Even so hath the Lord appointed,
that they which preach the Gospel should live of the Gospel. From which
place may be inferred indeed, that the Pastors of the Church ought to be
maintained by their flocks; but not that the Pastors were to determine,
either the quantity, or the kind of their own allowance, and be (as it
were) their own Carvers. Their allowance must needs therefore be
determined, either by the gratitude, and liberality of every particular
man of their flock, or by the whole Congregation. By the whole
Congregation it could not be, because their Acts were then no Laws:
Therefore the maintenance of Pastors, before Emperours and Civill
Soveraigns had made Laws to settle it, was nothing but Benevolence. They
that served at the Altar lived on what was offered. In what court should
they sue for it, who had no Tribunalls? Or if they had Arbitrators amongst
themselves, who should execute their Judgments, when they had no power to
arme their Officers? It remaineth therefore, that there could be no
certaine maintenance assigned to any Pastors of the Church, but by the
whole Congregation; and then onely, when their Decrees should have the
force (not onely of Canons, but also) of Laws; which Laws could not be
made, but by Emperours, Kings, or other Civill Soveraignes. The Right of
Tythes in Moses Law, could not be applyed to the then Ministers of the
Gospell; because Moses and the High Priests were the Civill Soveraigns of
the people under God, whose Kingdom amongst the Jews was present; whereas
the Kingdome of God by Christ is yet to come.</p>
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