the Church as hee alloweth to prophesie in the Church that is as two or three of the Prophets may speak by course in one Assembly so may two or three speak by course in a strange tongue so that one interpret 1 Cor 14. 27 29. Moreover whereas it is supposed by our dissenting brethren that all or most of the Church women excepted did prophesie they must upon the very same ground suppose that all or most of the Church women excepted spake strange tongues in the Church For in the same place where 't is said that every one of them had a Doctrine and Revelation 't is said also that every one of them had a tongue and an Interpretation 1. Cor 14. 26. Which tongues considered and compared together it will be found that if the reasons hold good and the consequences be valid which are brought for the prophesying of gifted members out of office and that therein they have the Church of Corinth a president the like reasons and al 's strong consequences will prove that any two or three of a Church who shall happilie have the gift of strange tongues may speak by course in the Church so that one Interpret and that the Church of Corinth is as good a president for this as for the other Let our Brethren therefore either make both these gifts prophesie and tongues in the Church of Corinth to bee extraordinary and miraculous and so neither of them to bee an ordinary president or otherwise they must make them both to be set forth for ordinary Patterns and presidents and so begin to cry up tongues as well as prophesying for if the gift of prophesie be such as men may attaine by industrie and study so is the gift of tongues I know no way to loose the knot without acknowledging that both the gift of tongues and that of prophesie were extraordinary and miraculous which is the truth These are the reasons which I lean to in this matter I come next to answere Objections The first three Objections I finde in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ordination But I shall answere other Objections also omitted there but which have been objected by others Object 1. The Prophets 1 Cor 14 were not immediatlie inspired with prediction for women that were so inspired might deliver their prophesie in the Church but there women are forbidden to speak vers 34. Answ 1. But where finde we that women which were prophetesses and immediately inspired were allowed to deliver their prophesie in the Church I suppose he had a respect to 1 Cor 11. 5. But every woman that prayeth or prophesieth with her head covered dishonoureth her head which is meaned of the publicke Assemblie for the Apostle is speaking of covering or uncovering the head in the Church But diverse Interpreters understand here by a woman that prayeth or prophesieth a woman that joyneth as a hearer in the publicke Assemblie and so vers 4. by a man that prayeth or prophesieth a man that is a hearer and joyneth in the ordinances So that the Geneva annotation upon verse 5. gives a good sence of that Text That women which shew themselves in publick and ecclesiasticall Assemblies without the signe and token of their subjection that is to saâ—… uncovered shame themselves See more for thâ—…s in Junius his annotations on the Arabike version in that place â—… If the Apostle by prophesying 1 Cor 11. 4. 5. Understand prophesying by immediate inspiration then the Objection may bee retorted and turned into an Argument against the Objectors For the sence of the word prophesying in the 11. Chap may give light to the word prophesying in the 14. Chap. 3. Peter Martyr loc com eccles 4. cap 1. Is indeed of opinion that women which were prophetesses and extraordinarly inspired might spâ—…ak in the Church provided that their heads were covered in token of foeminine subjection and that the forbidding of women to speak in the Church extendeth to such and so hee reconcileth 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor 11. 5. I doubt his opinion in this particular is not well grounded onely so farre I make use of it that if 1 Cor 11. 5. be meant of prophetesses praying or prophesying in the Church which the Objector hath to prove Then certainely the forbidding of women to speak in the Church cannot be understood universallie but with a reserve and exception of extraordinary cases But how can this exception of prophetesses consist with with the Text Let your women keep silence in the Church Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your women they had prophesying women as is supposed by these of the other opinion from 1 Cor 11. 5. Nay even your women must be silent saith the Apostle and the reasons which he addeth are so universall as to comdrehend even prophetesses they are commanded to be under obedience and to be in subjection which Martyr himselfe noteth holds true of prophesying women as well as others and that for that cause their heads were to be covered Another reason is added 1 Tim. 2. 14. Adam was not deceaved but the woman being deceaved was in the transgression It might be feared saith P. Martyr if women were permitted to speak in the Church Sathan should returne to his first wyle and deceave the man by the woman Surely he that made use of Evah might also make use of a prophesying woman to deceave and so much the more because now since the fall both man and woman are more subject to tentation So that both the Apostles command and the reasons of it seem plainly to exclude even prophesying women from speaking in the Church and if they be allowed to deliver extraordinary prophesies and revelations in the Church why not also to prophesie as other gifted members If that which is greater be allowed them why not that which is lesse And if prophetesses be excepted from the rule 1 Cor 14. 34. Why not also other women of excellent gifts Object 2. The Apostle 1 Cor. 14. 24 26. speaks of prophesie as a gift in all or most of the members of the Church and forbids it to none but women Answ 1. I have already proved from 1 Cor 12. 28 29. and 13. 2. and 14. 6. that prophesie even in those dayes was not a common but a rare and singular gift So ibid vers 5 when he saith I would that all spake with tongues but rather that yee prophesied hee intimateth that all of them did not prophesie 2. When the Apostle speaks by way of supposition vers 24 But if all prophesie this proves not that all did prophesie neither can the very supposition bee understood universally For if an unbeleever had come into their Assembly and heard all and every one of them prophesying sure he had been so farre from being wonne thereby that he had been more alienated from such a confusion 3. That which gives greatest collour to the Objection is vers 26. When yee come together every one of you hath
Vocation might be called extraordinary and in what sense ordinary THis Question appeareth to be very perplexed and thornie yet I am led upon it both by the contraversies of the times concerning the necessity of Mission and Ordination unto all Ministers of holy things and likewise by occasion of that which is maintained by some men of Learning that there are still or may be Evangelists in the Church Calvin holds indeed that in that age of his God raised up Evangelists to rescue the Church from Popery Instit lib. 4. cap. 3. § 4. and Mr. Hooker in his Ecclesiasticall policie lib. 5. Sect 78. tels us out of Eusebius eccles hist lib. 3. cap 34. that in Trajans dayes many of the Apostles Disciples and Scholers who were then alive sold their possessions which they gave to the poor and betaking themselves to travel undertook the labour of Evangelists that is they painfully preached Christ and delivered to them who as yet never heard the doctrine of Faith Concerning Prophets I have before shewed out of Iustine Martyr dial cum Tryph Iud. That in his dayes there were still some in the Church who had an extraordinary gift of prophesie and such there have been also in other places and at other times Of which there might be diverse instances given I shall here speak somewhat first of the work of Prophets and Evangelists Their Work and Administration I conceave to be partly ordinarie partly extraordinarie Ordinarie because the higher degrees Eph. 4. 11. are comprehensive of the lower not contrariwise a Pastor doth the work of a Teacher an Evangelist doth the work of a Pastor and Teacher a Prophet doth the work of an Evangelist Pastor and Teacher an Apostle the work of all those which I have also before touched following Chrysostome and Mr. Bayne Prophets and Evangelists edifie the Church by preaching as well as ordinary Pastors 1 Cor. 14. 3. Eph. 4. 11. 12. 2 Tim. 4. 2. 5. From which Scriptures and others of that sort as Tit. 1. 5. 1 Tim. 3. 15. Some have collected that Evangelists had a fixed charge in some cerâ—…aine Church which they attended and took the oversight thereof for the work of the Ministerie al 's often and al 's long as other pressing and publick occasions of the Church could permit See Zeperus de polit eccl lib 2. cap 1. Aret probl Theol loc 62. I say again the work of Prophets and Evangelists was extraordinarie for the distinguishing or characteristicall propertie of a Prophet i. e. the outmost he could do which the ordinary officers could not do nor any other but an Apostle is the opening of great secrets or foreshewing things to come by the speciall and extraordinarie inspiration of the holy Ghost Their verie name intimateth so much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell According to which sense of the word all these were called Prophets of old who foretold things to come as Magitians Astrologians Prognosticators Nativitie or figure-casters c. See Olivarius de Prophetia pag 9. 10. The Priests and Interpreters of the Oracles were also called Prophets and the Apostle Tit 1. 12. calls Epimenides a Prophet of the Cretians qui quasi praesenserit futura saith Erasmus As likewise saith he because that book of Epimenides out of which that verse is cited hath its title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de oraculis But in the Church notion of the word which the Fathers took from Scripture Prophecy is a prediction of things to come from a special inspiration of the holy Ghost But what is the distinguishing work and characteristicall property of an Evangelist i. e. that which an ordinary Pastor and Teacher might not do and which none else could do but an Apostle or a Prophet That I may speak to this more clearly 't is to be remembred that the word Evangelist is not heere taken in that restricted vulgar sense for a pen-man of the holy Ghost writing Gospell for in that sense there were but foure Evangelists and two of them Apostles But this is not the Scripture notion of the word which tels us that Philip and Timothie were Evangelists Act. 21. 8. 2 Tim. 4. 5. And that Christ hath given Evangelists to his Church for the work of the Ministery Eph. 4. 11 12. Now if we take the word as the Scripture doth the proper work of an Evangelist i. e. that which none but an Evangelist as an Evangelist or he who was more then an Evangelist could do I conceave to stand in two things the first is to lay foundations of Churches and to preach Christ to an unbelieving people who have not yet recieved the Gospell or at least who have not the true Doctrine of Christ among them So Philip the Evangelist preached Christ to the citie of Samaria and baptized them before any of the Apostles came unto them Act. 8. 5. 12. And if the 70 Disciples Luk 10 were Evangelists as many think and Calvin Instit lib 4. cap 3. 4. thinks it probable their proper work as Evangelists was to preach the Gospel to those cities which had not received it Their second work is a traveling and negotiating as Messengers and Agents upon extraordinary occasions and speciall emergencies which is oft times between one Church and another and so distinct from the first which is a traveling among them that are yet without Of this second there are diverse examples in Scripture as 2 Cor. 8. 23. Phil 2. 19. 25. 2 Tim 4. 9. Tit 3 12 Act 15 22 25. In this last example although some are of opinion that Silas was of Jerusalem and had an ordinary Ministeriall function there yet the best writers do commonly reckon Silas among the Evangelists and I do not doubt but as he was a Prophet Act. 15. 32. so also an Evangelist which may appeare by his traveling through many places in the work of preaching the Gospel sometimes with Paul as his fellow labourer and helper Act 16 19 c. 17. 4. 10. sometimes with Timothy Act 17. 14. 15. 18 15. Now when I call these works and administrations of Prophets and Evangelists extraordinary my meaning is not that they are altogether and every way extraordinary even as Apostleship For I dare not say that since the dayes of the Apostles there hath never been or that to the end of the world there shall never be any raised up by God with such gifts and for such administrations as I have now described to be proper to Prophets and Evangelists i. e the fore telling of things to come the traveling among Unbelievers to convert them by the preaching of the Gospell and between one Church and another upon extraordinary errands But I call the work of Prophets and Evangelists extraordinary in Calvins sense expressed by him in the place before cited i. e. it is not ordinary like that of Pastors and Teachers which hath place constantly in the best constituted and setled Churches
A TREATISE OF Miscellany Questions WHEREIN Many usefull Questions and Cases of Conscience are discussed and resolved For the satisfaction of those who desire nothing more then to search for and finde out precious Truths in the Controversies of these Times By Mr. GEORGE GILLESPIE late Minister at EDINBURGH Published by Mr. PATRIK GILLESPIE Minister at GLASGOVV EDINBURGH Printed by GEDEON LITHGOVV Printer to the University of EDINBURGH For GEORGE SVVINTOUN and are to be sold at his Shop at the Kirk style at the signe of the Angel 1649. The Publisher to the Reader IT hath been a grand designe of the Devil and Instruments acted by him with much controversie to darken the light in the very breaking up of this present Reformation and to hide the precious Truth that the simple should not finde it such pure malice doth he carry against the high way of the Lord and so afraid he is that the Way-faring men shall not erre therein but they know not the Counsel of the Lord nor the thoughts of his heart who is about to clear the Truth by the manifold Errours which have risen in these late Times to work His peoples hearts to a deep detestation of Errour as well as ungodlines and to declare his Truth to be proofe of all the controversie that can be moved against it when every Work shall be tried by the fire There must be Heresies for making manifest who are approved and what is precious and praise-worthy Truth but at the Evening time it shall be light and the Lord shall make Truth shine the more brightly that it hath been for a time darkned and born down this cloudie Morning shal end in a clear day This litle treatise doth help to blow away and dispell the mists of Errour and clear many questioned Truths beside some points which are practically handled therein If God had been pleased to lengthen the Author his life for longer serving his Generation I am confident it would have come abroad better polished if he had compleated it and there survayed the whole Work when set together But although this peece be unperfect yet having the Authors leave I have adventured to make it Publick without any addition or alteration the christian Reader will correct the Errata and look upon it as it is his opus posthumū whom God made very serviceable in his work in a very short time I shall only wish that it may prove as useful and acceptable to the Iudicious and godly as other peeces which came from his Pen. I am Thy Servant PAT GILLESPIE The Contents CAP. I. THat the Ministery is a perpetuall Ordinance in the Church and that Ministers are to be received as the Ambassadours of Christ now as well as in the Primitive times pag. 1. An Erastian lately published the Negative which also the Sect of the Seekers hold pag. 1. The Affirmative is proven from Scripture by eight Arguments pag. 2. 3. Three Objections answered pag. 4 5 6. How Believers are an holy Priest-hood Ibid Its proved against that Erastian that the ordinary Ministry have an Embassy from Christ as well as the Apostles had pag. 7. CAP. II. Of the Election of Pastors with the Congregations consent pag. 8. The question is stated ibid. The Affirmative is proven from Scripture by three Arguments pag. 9 10 11 12. 13. 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14 23. is exponed ibid. It s proven also from Antiquity pag. 16 17. It s also the judgement of sound Protestant Churches and writters pag. 18 19 20 21. It s confirmed by five reasons pag. 21. 22. The confession of Adversaries proves it pag. 23. Seven Objections answered pag. 24. 25. 26. 27. 28. 29. 30. 31. How we differ from the Independents in this point pag. 24. 25. What is due to the People and what to the Magistrat and what to the Eldership in this point ibid. The Elderships votes and the Peoples consent or dissent are free and there needs not be given a reason for them pag 26. 27 A Schismaticall Church hath not just right to the Liberty of a sound Church pag. 28. How the Congregation is to judge if a man be qualified and fit for the Ministry pag. 29. Incommodities may be on both hands but fewer on this pag. 28. 30. CAP. III. Whether Ordination bee Essentiall to the Calling of a Minister pag. 32. Four Distinctions are premised for the right stating of the Question pag. 33. 34. 35. The Affirmative is asserted and confirmed by ten Arguments from Nature and Scripture to the end There should be as much order in the Church as in any politick Republick pag 35. 36. That place Rom 10. 15. exponed and the Socinian exceptions discussed pag. 37 38. 39. 40 41. 42. 43. How the Office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to ordinary Pastors pag. 38 39. How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an office and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ pag. 40. What a Mission Expectants and Probationers have pag. 43. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church officers cleared pag. 43 44. 45. Ordination of Ministers was a Catecheticall head in the Primitive times pag. 47. The diverse names the Ministers of the Gospell gets in Scripture pag. 51. The place 2 Tim 2. 2. opened up pag. 52. 53. What lawfull ordination contributes for the Peoples good pag. 54. CAP. IV. Objections against the necessity of Ordination answered pag. 55. How the Peoples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is consistent with the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both necessary pag. 57. How Election and Ordination differ pag. 58. The Prophets mentioned 1 Cor 14. 26. were extraordinarly inspyred and so no ordinary rule pag. 59. How the Ordination of our Reformers by the Church of Rome is lawfull and how not pag 61 62. 63 These who reject their Ordination must all unchurch themselves and turn Seekers pag. 62. VVhat may be done in extraordinary cases and what must be done in ordinary in a constitured Church pag. 63. VVhen the Church of Rome was most corrupt there was alwayes a true Church in it CAP. V. Whether these Prophets and prophesyings in the Primitive Church 1 Cor 14. and 1 Cor. 12. 18. Eph 4. 11. were extraordinary and so not to continue Or whether they are Presidents for the preaching and prophesying of such as are neither ordained Ministers nor Probationers for the Ministry pag 64. There are three opinions concerning these Prophets the last whereof is that they were extraordinary Prophets which is holden for true and proven by 13. Reasons pag. 65. ad 75. Prophets in the Apostles enumeration are preferred to Pastors and Teachers yea to evangelists pag. 66. The difference between Prophets and Pastors and Teachers is set down pag. 68. 69. Three senses only of the word Propbesying in the new Testament pag 70. 71 Prophesie is distinct both from the word of knowledge and the word of wisedome pag. 71. In the Prophet there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 or publick Assembly They injoyned silence and called for audience and attention They were sent in time of warre to aske leave to bury their dead They were sent with messages from Princes and great men They attended Princes and great men to serve them upon occasion They served also at the sacrifices They prepared beasts and receaved the guests What is there in all this which in a spirituall and ecclesiasticall sence is not competent and incumbent to ordinary Pastors and Teachers aswell as to the Apostles And if wee will have the holy Ghost to expound himself as ordinary Preachers do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all ages and all the world over aswell as those who first preached the Gospell Mat 24. 14. 26. 13. Mark 14. 9. 16. 15. Luke 24. 47. Phil 1. 15. 1 Tim 3 16. Rom. 2. 21. thou that preachest a man should not steal dost thou steal 4. I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not signifie one that preacheth a new thing 1 Cor 1. 23. It pleased God by the foolishnesse of preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save them that beleeve Will any who hopes to be saved deny that this extends to preaching in all ages Except 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before cited in the second part of it pag 3. 4. sayeth that the sending which the Apostles means of is not a Ministeriall or ecclesiasticall sending for then none could be an instrument to convert another but a Minister or preacher sent Neither could a man be sure whether he have faith or no till he be sure his faith was wrought in him by a Minister lawfully called It remaines therefore saith he that the Apostle speaks of a providentiall sending by giving men gifts and working with them in their use and exercise Answ. 1 The giving of gifts and powring out the spirit of a calling is plainly distinguished from the mission or sending yea in Christ himself who had receaved the spirit not by measure but above measure yet his having the Spirit of the Lord upon him was not his Mission but is plainly distinguished from his Mission and Ordination to his office which he had from God Luke 4. 18. The Spirit of the Lord is upon me because he hath anointed me to preach the Gospell to the poor he hath sent me c. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ability of gifts to the office is one thing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority to it is another thing 2. His first reason to prove that the Apostle speaks not of a Ministeriall sending because thence it would follow that none could convert another but a Minister hee groundeth thus for ' its said none can beleeve but by hearing a preacher sent Now this falls al 's heavie upon his own Interpretation for still this will follow that no man can be converted but a Preacher sent providentially with gifts and assistance when hee shall loose the knot for himself he shall loose it for us too 3. So likewise for his other reason if the Apostles scope be as he glosseth to take away doubting from men he doeth by his Interpretation split upon the same rocke which he thinks wee have run upon for a man must still doubt whether hee hath faith or no and so whether he shall be saved or no till he be sure his faith was wrought in him by a Preacher sent providentially with working gifts now the description which hee makes of the providentiall sending involveth a man in greater doubting then before for either it agreeth to false and hereticall Teachers the Ministers of Sathan or not If he sayeth it doth agree to them and that false seducing Preachers pretending to be true sound and orthodoxe are providentially sent with gifts effectuall viz. to deceave in the secret judgement of God according to Ezek. 14. 9. 1 King 22. 23. then how he will reconâ—…ile his interpretation with Isa. 52. 7. 8. let him see to it And withall he leads a man upon this opinion that hee may have faith wrought in him and so bee saved under any Ministery true or false orthodoxe or hereticall He must also justifie the sinne so often condemned in the false prophets that they run unsent for by his principles they are sent as well as the true Prophets If he will say that his description of the providentiall sending agreeth not to false or hereticall Preachers but to the true Ministers of Christ then hee leads a man into this doubt that hee cannot bee sure that he beleeves and shall bee saved unlesse hee bee sure that the Preacher providentially sent to him is a true Minister of Christ and not a Minister of Sathan transformed into a Minister of righteousnesse 2 Cor. 11. 15. or a wolfe in sheeps cloathing Matth. 7. 15. But 4. if this providentiall sending be enough it takes away the necessity not onely of Ordination but of the peoples choosing or consenting It shall bee enough that God give a man a gift and work by them whether the Church consent or not yet as I take it he that makes this objection holds it necessary not onely that Pastors bee chosen by the Church but that gifted brethren bee allowed by the Church to prophesie else that they must not prophesie 5. His objections doth strike against that connexion and concatâ—…nation of the means of salvation which the Apostle holdeth forth and there is no more strength in that which he objecteth then as if one should argue the deaf may beleeve therefore faith may be without hearing Look how hearing is necessary in the same sence is Preaching and the sending of the Preacher necessary Neither doeth it make any thing against our sence of the Text that some may be converted by those who are not Ministers for tho Preaching of the word by those that are sent to the Ministery of preaching is the standing Ordinance and ordinary mean of conversion and faith by this Text and even those who perhaps have been first wroght upon by prayer or conference with other Christians are hearers of those who are Ministerially sâ—…nt it will bee hard to prove that any beleeve who can hear the word preached by Ministers lawfully called and sent and doe not hear it Except 4. That Erastian before cited the Composer of the Grallae expoundeth as I remember this text of an extraordinary mission or calling from God not an ordinary mission from men denying the Pastors of Churches and Ministers of the Gospel in our dayes to be sent of God and that although the Apostles might shew their Mission and Commission from Christ yet ordinary Ministers cannot do it Therefore this sending belongeth not to the ordinary Ministers Answ. 1 This text doth certainly hold forth the necessity of an ordinary and mediat Mission when the extraordinary and immediat Mission is ceased which I prove this If a preaching Ministery be a perpetuall and standing ordinance then Mission is a
perpetuall and standing ordinance But a preaching Ministery is a perpetuall and standing ordinance therefore so is Mission The preposition is manifest both from the kniting together of the parts of this Text in which the Apostle screweth up the necessity of Mission as high as the necessity of preaching As likewise from Matth. 28. 19. 20. Which doeth not onely prove a perpetuall Ministery in the Church alway even unto the end of the world but also that this perpetuall Ministery is authorized by Mission or Commission from Christ. For reference to this perpetuall Ministery Christ saith Goe teach and baptize and loe I am with you alway even unto the end of the world So that who ever doeth lawfully exercise the office of teaching and baptising is certainly sent he cannot be immediatly and extraordinarly in the reformed Churches therâ—…fore it must be in a mediat and ordinary way The Assumption is before proved 2. As the preaching so the sending is common to ordinary Ministers with the Apostles If ordinary Ministers be Preachers ex officio as well as the Apostles which haâ—…h been before proved then ordinary Ministers are sent as well as the Apostles for how shall they preach except they be sent and how shall they be sent in our dayes except in a mediat and ordinary way by those unto whom the power of Ordination belongeth Except 5 But if this Text Rom. 10. 15. be expounded of Ordination then expectants or probationaries may not preach because not yet ordained Answ. 1. They neither preach ordinarly nor ex officio They Preach occasionally and without a Pastorall or Ministeriall office 2. Neither may these sonnes of the Prophets runne to such occasionall work without approbation and licence for which cause the Directory of worship established in both Kingdoms puts in this caution that such as intend the Ministery may occasionally both read the Scriptures and exercise gifts in Preaching in the Congregations being allowed thereunto by the Presbyterie And so the Text will hold true in all cases extraordinary Preachers Apostles Evangelists Prophets must have an extraordinary Mission Ordinary Pastors and Teachers must have a Mission with power and authority to that effect Probationers and occasionall Preachers must have a proportionable kinde of Mission that is not to the Pastorall office but to preach upon occasion The third argument shall bee taken from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that constituting appointing or making of Church officers which is plainly held forth in Scripture The seven Deacons being elected by the multitude of the Disciples were appointed set and constituted over that businesse by the Apostles Acts 6. 3. Pastors and Teachers have much more need to be appointed to their office and for them let us note two Scriptures one is Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler over his houshold to give them their portion of meat in dew season Grotius upon the place noteth that the former parable concerning watching is intended for all Christians so Mark. 13. 37. but this of stewards belongs to the Pastors of Churches for ' its upon occasion of Peters question concerning the former parable Lord speakest thou this parable unto us or even unto all Christ answeres by this parable of stewards appointed or ordained over the houshold whom he distinguisheth from other servants by their ruleing power verse 42. by their greater knowledge and consequently greater guiltinesse if wicked vers 47. and by the greater trust committed to them vers 48. Now least it should bee thought that this making or appointing of stewards over the houshold of Christ is onely meant of the Apostles as it were of purpose to discover the vanity of that Socinian error 't is said vers 43. Blessed is that servant whom his Lord when he commeth shall finde so doing Till Christ come again and at his comming there shall be stewards appointed and set over his house Which cannot be without the mediate and ordinary way of making appointing and ordaining The Bishops or Elders as well as Apostles are the stewards of God Tit. 1. 7. And so I come to the other Scripture concerning those teaching and ruleing officers The Apostle left Titus at Crete that he might ordain Elders in every city vers 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the beginning replyeth to this Text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—…h to fixe settle establish one who was in office before as appears by Psal 2. 6. See now with how little reason this man oppugneth the receaved principles The Septuagint sayeth he readeth Psal 2. 6. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but David was a King many years before he took in the hill and fort of Zion I shall not stand here upon this erroneous transcribing of the words of the Septuagints I might tell him again that Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have anâ—…inted my King having respect to the very first making him King and this is the neâ—…rest rendering of the Originall But I will stand to that of the Septuagints even their reading without the least violence to their words may be understood not of the setling of David after he took in the fort of Zion but of Gods appointing and ordaining him to rule in upon or over Zion which I doe not doubt was their meaning neither doeth the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder but help this Interpretation of the Septuagint See the like Mat. 25. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not the fixing and setling of that good servant in that ruleing power but 't is the first giving of it to him the first making him ruler over many things having before had but a few things Luke 12. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may confuâ—…e him from the Septuagint themselves Psal. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 1. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Will hee say that the Septuagint meant that God setled and fixed the dominion which man had before over the creatures or that the Prince of the Eunuches did but settle and fixe that government which Melzar had before over Daniel If they meane in those places constituting and appoynting as it is most manifest they doe why not also Psal. 2. 6 God appointed David to be a King upon the holy hill of Zion which is all that can be made out of the Septuagint Well but I will goe yet further with him to discover the futility of his exception 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used for restoring and setling that which is out of ' its course but how did he imagine that this sence of the word could agree to Tit. 1. 5 Thought hee that Titus was left in Crete for restoring setling and fixing those Elders who had left their station or had been cast out or persecuted or the like Doeth not the Apostle
Prophets If not upon those Scriptures which are applyed by some to the prophesying Brethren or gifted Church-members 8. There are but three senses of the word Prophesying which I can finde any where else in the new Testament 1. For such prophesying as is competent to all converted and gifted persons when they are filled with a spirit of illumination and speak with other tongues as the spirit gives them utterance In which sense Ioel foretold that daughters as well as sonnes hand maids as well as men-servants young and old should prophesie Acts 2. 17 18. Which was accordingly fulfilled upon the day of Penticost for Acts 1. 14. and 2. 1. 4. This Spirit of Prophesie was powred out upon all the Disciples men and women 2. For such prophesying â—…s is the preaching of ordinary Ministers although I know no Text where without any controversie the word is used for the ordinary Ministeriall preaching Yet I understand the word to bee used in this sence though by allusion onely where of before Revel 11. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundreth and threescore dayes cloathed in sackcloath 3. For extraordinary prophesying from immediate and miraculous inspiration in which sence it is often used in the new Testament as I shall shew anone But a fourth sense viz. The prophesying of gifted Brethren not sisters out of office and that publickly and by an ordinary gift I can finde no where and if we goe either higher or lower then the ordinary Pastorall preaching women as well as men might prophesie in the Scripture language Prophetesses as well as Prophets 9. The Apostle plainly distinguisheth Prophesie both from the word of knowledge and from the word of wisdom 1 Cor. 12. 8. 9. 10 For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another prophesie now what is that gift and manifestation of the Spirit which is supposed to be given to gifted and prophesying-members must it not fall under that enumeration 1 Cor 12. 7 8 9 10 11. Is it then the interpretation oâ—… opening of Scripture that is the Teachers part the word of knowledge Is it both to interpreâ—… and apply Scripture that is the pastors part the word of wisdome Is it to prophesie that is more nor either the word of 〈◊〉 or the word of wisdome and is therefored 〈◊〉 from both 10. In that Text last cited prophesie is mentioned not only as a gift by which the Spirit worketh for the profite and edification of the Church but as a Ministery function and adâ—…inistration in the Church for veâ—…s 4. 5 6. The Apostle teacheth us that there are diversitiâ—…s 1 Of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of operations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereafter in reference to all these three he addeth the enumeration of the particulars ver 8. 9 10. In a Prophet hterefore there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the new Testament for the Ministery not onely of ruling Elders and Deacons Rom 12. 7. of Pastors and Teachers yea of Evangelists and Apostles Ephes 4. 12. Col 4. 17. 2 Tim 4. 5. 11. Acts 1. 17. 25. and 12. 25. and 20. 24. and 2â—… 19. Rom. 11. 13. 2 Cor 4. 1. and 5. 18. and 6. 3. and 9. 1. and else where the English translators in these places render it sometimes Ministerie sometimes Office sometimes indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the new Testament for any Ministring to the necessities of the poore Saints by charity and almes But no body that I know doth imagine or can imagine that this is the sense of the word 1 Cor 12. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I conclude that the Prophets in these primitive times had an office or Ministery in the Church 11. The word Prophesying is often used in the new Testament for that which is extraordinary and by Revelation Mat. 26. 68. Rev 1. 3. Acts 21. 9. Luke 1. 67. Revel 22. 10. 19. Revel 10. 11. Mark 7. 6. 1 Peter 1. 10. Jud 14. John Baptist is called a Prophet Luke 1. 76. and 7. 28. Matth 21. 26. and 14. 5. Christ himselfe is called a Prophet Matth. 13. 57. Luke 7. 16 and 24. 19. John 4. 19. and 9. 17. Elymas the Sorcerer is called a false Prophet Acts. 13. 6. Prophesying in the name of Christ is joyned with other miraculous gifts Mat 7. 22. Many will say to me in that day Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderfull workes Acts 19. 6. and when Paul laid his hands on them the holy Ghost came on them and they spake with tongues and prophesied In this sence is the word used when 't is said that Cajaphas prophesied John 11. 51. the same word is used for propheticall prediction 1 Tim 1. 18. according to the prophesies which went before on the Rev. 2. 22. Jezebel did call her selfe a Prophetesse 12 Prophecy as Paul speakes of it is so farre from being a common priviledge of gifted Saints out of office that it is one of the speciall and rarest gifts which the Apostles themselves had or could have 1 Cor. 13. 2. And though I have the gift of prophesie and understand all mysteries and all knowledge which stands there between the gift of tongues and the faith of miracles again 1 Cor 14. 16. Now brethren if I come unto you speaking with tongues what shall I prosite you except I shall speak unto you either by Revelation or by knowledge or by Prophesying or by Doctrine The first two Revelation and knowledge are immanent in the Apostle The other two Prophesying and Doctrine are transient from the Apostle to the Church What shall my gift of tongues profite you saith he or how shall you be edified or satisfied thereby unlesse either I utter some Revelation unto you by Prophesying or utter my knowledge unto you by Doctrine so distinguishing Prophesying from Doctrine as greater then it because Prophesying proceeds from Revelation Doctrine from knowledge in him that teacheth 13. I have yet another reason which I think will be a hard knot to our dissenting Brethren the Apostle compareth in that 14. Chap the gifts of tongues and the gifts of prophesie He commendeth both as desirable vers 1. and wisheth to them all both these gifts vers 6. but rather prophesie as comparatively the better for edifying the Church Et magis minus non variant speciem There are both good and desirable gifts of the Spirit given to profite withall 1 Cor. 12. 7 10 11. The Apostle also alloweth as many to speak with tongues in
out of Panormitan Olim Presbyteri in communi regebant Ecclesiam ordinabant sacerdotes There is another Glosse which the Erastians who love not the name of Presbytery with any power at all jure divino are glad to take hold off 'T is that which Bilson Stutlivius and other Episcopall writers made use of distrusting as it should seeme that other Interpretation last mentioned And they had it from Bellarmine and some Popish expositors See Gorranus upon the place I confesse it was also one of Calvins few for they were but very few mistakes and 't is diligently catcht at by those who set at nought Calvins judgement in other things But quandoque dormitat Homerus I think it worth the while to examine this Glosse And I shall offer these reasons following to make it appeare that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here the office of an Elder but the Assembly of Elders commonly called the Presbytery 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used by the holy Ghost for the office it self or degree of an Elder But 't is used in two other places in the new Testament for an Assembly or Counsell of Elders Luke 22. 66. Acts 22. 5. in which places Arias Montanus rendereth it by Senatus Beza in the first of these places retaineth the word Presbyterium In the other place both his version and the Tigurine hath totus Seniorum ordo But the old English translation readeth the company of Elders However both places are clearly meaned of the company of Elders not of the office it selfe for the office of Elders could not meet together as in that place of Luke Neither could the office of Elders bear witnesse to Paul as in that place of the Acts. Mr. Selden in his upon Ebraica lib 1. cap 15. understands the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places to be used by Luke for the great Sanhedrin the highest Assembly of Elders Now then why shall we not understand the same word 1 Tim 4. 14. to be the Assembly not the office it selfe of Elders And I shall aske those who think the Apostle means the office of Elders upon what imaginable ground can they conceave that this is the Apostles meaning or how come they to divine this thing or how could the Apostles words be understood in that sense The holy Ghâ—…st never useth the word in that sence The Septuagint never use the word in that sense for they use it not at all No Greek Author that lived before Paul can be found to have used the word in that sense for the word it self is not found in heathen writers I finde onely one place where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conceaved to be used for the office of an Elder And that is in the Apocrypha story of Susanna vers 50. But H Stephanus tom 3. pag 545. makes a doubt whether it should not bee written in that signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and suppose it be to be read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that Geek is not so old as Paul for it is ascribed to Theodotio as Mr. Seldon tells us in that place last cited out of him Yea the Jesuits of the English Colledge of Doway in their Bible acknowledge that this story is translated out of Theodotions edition and this is the oldest Originall which they can alledge for it And besides this it may be understood of the Assembly of Elders when the Elders say to Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which those Jesuits of Doway render thus because God hath given thee the honour of old age Others the honour of an Elder or an ancient But I know no reason why the word may not here signifie there Assembly of Elders God hath given thee the Assembly of Elders that is God hath given thee thy petition and thy desire which was the meeting again of the Assembly of Elders as is plaine by the verses preceeding Even as God gave to his praying children this present Parliament 2. If the Apostle had meant to expresse the dignity or degree of an Elder hee would rather have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Greek writers use pro senum honore vel dignitate then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not used in that sence 3. And if he had meant to stirre up Timothy from the honour or dignity of that office and degree which was conferred upon him he had rather mentioned the degree of an Evangelist than of an Elder Even as he saith to him else where doe the work of an Evangelist 4. The very Popish Interpreters are forced to confesse that the Apostle means an Assembly of Elders Plurium Presbyterorum saith Mariana caetus Presbyterorum saith Salmeron Esthius upon the place noteth that imposition of hands was à pluribus adhibita according to that Canon of Carthage Hugo Cardinalis noteth here the great honour of Presbyters that three of them at least laid on hands in Ordination Wherefore I can see no sense which can agree to the Text but that which is the ordinary and known sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Assembly of Elders In which sense it is also frequently used by ancient writers whereof he that will may read good store of examples in D. Blondelli Apollogia pro sententia Hieronymi pag 89 90. It hath been objected by some that 1 Tim 4. 14. holds forth no president for ordinary Presbyteries because 1. Here is mention of prophesie which was an extraordinary thing 2. Timothy was ordained by the laying on of the Apostle Paul his hands 2. Tim 1. 6. Lastly Timothy was an Evangelist and how could a Presbyter ordain an Evangelist Answ 1. Those very things which are objected to depresse the Presbyterie doe put upon it so much the more aboundant honour Altho prophesies had gone before concerning Timothy and some extraordinar predictions 1 Tim 1. 18. Altho likewise the Apostle Paul himself is supposed to have been present and to have laid on hands at the sametime yet neither the extraordinary prophesies nor the laying on of the hands of an Apostle did swallow up take away or hinder the ordinary power and right of the Presbyterie to be acted and put forth in the ordaining of Timothy or did exempt Timothy from entring by that ordinary doore and passage through those ordinary hands of the Presbytery 2. 'T is not certaine that either the propheticall predictions concerning Timothy which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praegress as or quae praecesserunt or the laying on of Pauls hands was at the same time with the laying on of the hands of the Presbyterie But whether these things were done together or at severall times 't is very observable that to these the Apostle prefixeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by but to the laying on of the hands of the Presbyterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 1 Tim 1. 6. that thou stirre up the gift
well argue that the believing Romans who are called the servants of God Rom 6. 22. or these believing Strangers who have the same name 1 Pet 2. 16. were Apostles and that we are to understand by the servants of God in these Texts Apostles because Tit 1. 1. The Apostle Paul calleth himself a servant of God By the like Logick he may argue that the ordaining of Elders Act 14. 23. Tit 1 5. is meant of ordaining Apostles because the Scripture calls the Apostles Elders 3. Peter calls not himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense of the word is explained two wayes both are mentioned by H. Stephanus in Thes ling Gr Tom 3 pag 545. and both of them make against that which this Querist drives at First the sense is conceived to be this qui sum ipse Presbyter so the Tigurine who am also an Elder so the English â—…ranslators Now the Text running thus The Elders who are among you I exhort who am also an Elder i. e. I who give this exhortation unto you Elders as I am an Apostle so my Apostleship doth not exclude me from being one of you for I am also an Elder Thus I say this very Text makes against the Querist for even here we see that they who were commonly called Elders were not Apostles But there is a second sense which maks yet more against the Querist For H. Stephanus expresseth the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus quâ—… ipse è seniorum Presbyterorum Collegio est he who is of the Assembly or Colledge of Elders commonly called the Presbytery Hierome did happily intend the same thing by the word Compresbyter And likewise Beza by his rendering ego una Presbyter i. e. I who am together with you a Presbyter or you and I being Presbyters all of us together And so the Text may be red thus The Elders who are among you I exhort who am also of your Presbyteries There were Presbyteries among them or Assemblies of Elders properly so called and of these Presbyteries Peter was also a member and when he was present in any of the Presbyteries in Pontus Gallacia Capadocia Asia aâ—…d â—…ythinia he joyned and acted as an Elder and as in a Presbytery This sense I preferre to the other For if he had intended no more but to tell them that he also was an Elder I should think he wold have chosen another plainer expression as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort for I also am an Elder or thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort as being my self also an Elder Or thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort I my self also being an Elder But now when he purposely chooseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he intimateth somewhat more then that he was an Elder viz that he was Presbyterated together with them as being also of their Presbyteries or Assemblies of Elders Words of the like composition in the Greek tongue may help to give us light in this particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pollux useth for contubernalis is not simply he who is also a guest or who is also a companion but he who is a guest in the same Inne or a chamber fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any who ever he be that doth also lodge live eat but he who liveth together eateth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be rendered he who is also an Ambassadour but he who is a collegue in the same Embassy â—…ollega in legatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply he who also is a witnes for then he who is a thousand miles off being witnes in another cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who bears witnesse together in the same thing or he who joyneth in the same testimony as Rom 8 16. Pollux hath also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui est ejus deÌ„ decuriae not he who is also of a band or company but he who is of the same band or company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who is also a Disciple for then a Scholler among our Antipodes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a condisciple in the same schoole And if we speak properly we will not call every Minister of holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmista but he who is our collegue or associat or a Minister of our owne company So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus well explaineth complures simul collecti non sigillarim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for a counsell which is also taken but for a counsel taken joyntly or together Many like instances might be given both in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like and likewise in the Latine compotator compransor combennones commolitor commurmuratio compatior competitor compingo compâ—…icatio comploratio compossessor compromitto comprovincialis concivis concriminatio concolor condiscipulus confabulatio confaederatio congener congerminalis congenitus câ—…ngerminasco conjubilatio conjurati connutritus conservus consedeo consocer consorbio conterraneus contemporaneus contribulis convelificor converberatus convivâ—… convictus and I know not how many more of that kinde in which words the preposition cannot be rendered by also but by together in the same thing joyntly or of the same And now I hope it may appear that the Scripture objected by the Querist doth not hurt but help the Presbytery 4. Suppose the Presbytery 1 Tim 4. 14. to be an Assembly of Apostles as the Querist would have it what shall he gaine thereby For the name Presbyterie being purposely chosen in this Text which mentions laying on of hands in Ordination will prove that the Apostles did these as Elders and as an act of one Assembly of Elders not as any thing peculiar to the Apostles For no rationall man will imagine that the holy Ghost intending to expresse some extraordinary thing which the Apostles did as Apostles and which belongs not to ordinary Elders would in that very thing purposely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Assembly of Elders 5. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not an Assembly of Apostles but of Elders who were not Apostles may appear plainly by comparing the Text now in controversie with 2 Tim 1. 6. the gift of God which is in thee by the putting on of my hands If an Assembly of Apostles had laid hands on Timothy and so joyned in that action with Paul as the Querist supposeth Paul had not thus distinguished his laying on of hands from that of his fellow Apostles as if the gifts of the holy Ghost had been given to Timothy only by the laying of his hands and not by but with the laying on of the hands of his fellow Apostles Of this difference of the phrase in
the mans life or doctrine or against his qualificatiō for such a particular charge for it is certain that not only the congregation but others who know any just impedimēt against his admissiō have place to object the same nor whether the churches liberty of consent be inconsistant with or destructive unto the Presbyteries power of examinatiō and ordination for these may stand together but the question is whether it be necessarily required to the right vocation of a Pastor that he be freely elected by the votes of the Eldership and with the consent tacite or expressed of the major or better part of the Congregation so that he bee not obtruded renitente contradicente Ecclesia The affirmative part of this question is proved from Scripture from antiquity from Protestant writters yea Churches and from sound reason and from the confessions of opposites To begin with Scripture and with the primitive paterne the Apostles themselves would not so much as make Deacons till all the seven were chosen and presented unto them by the Church Ast 6. 2 3 5 6 The Author of the Historie of Episcopacy part 2. pag. 359. To cut off our Argument from Acts 6. saith That the seven were to be the stewards of the people in disposing of their goods good reason that the election should be made by them whose goods and fortunes were to bee disposed of this answer was made by Bellarmine before him But Walaeus tom 2. pag. 52. reasoneth other wayes the feeders of the peoples soules must bee no lesse if not more beloved and acceptable then the feeders of their bodies therefore these must be chosen with their own consent as well as these Secondly Elders both ruling and preaching were chosen by most voices of the Church the suffrages being signified per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by lifting up or stretching out of the hand Act. 14. 23. Where the Syriak version doth insinuate that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood of the Apostles ordination of Elders but of the Churches Election of Elders thus Moreover they made to themselves that is the Disciples mentioned in the former verse made to themselves for they who were made were not Elders or Ministers to Paul and Barnabas but to the multitude of the Disciples in every Church Elders while they were fasting with them and praying and commending them c. Now how could this Election be but after the Graecian forme by the Churches lifting up or stretching out of hands But because some doe still stick at this place it may bee further cleared thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be understood three wayes and all these wayes it saveth the peoples right It may be either the action of the Church onely as the Syriak maketh it or a joynt action both of the Churches and of Paul and Barnabas as Iunius maketh it or an action of Paul and Barnabas in this sense that they did constitute Elders to the Churches by the Churches own voyces However the word relateth to Election by stretching out or lifting up of hands not to ordination by laying on of hands which is the sense followed by the Italian version and Diodati authorising and ordaining such a one only to bee an Elder as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I prove 1. From the native signification of the word where Iulius Pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. Cap. 4. Gualther and Wolf Seberus render it manuum extensio and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus levare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manibus refragari Budaeus interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plebiscitum suffragium H. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum protendo attollo manum porrigo and because saith he in giving votes they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence came the word to be used for scisco decerno creo but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith he as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr Quaest. Resp. ad orthod Resp. ad quaest 14. doeth expressely distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As words of a most different signification where Cedrenus Anno. 526. saith Euphranius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pilander the interpreter rendereth Episcopatui communibus suffragiis deligitur Scapula and Arias Montanus also in his Lexicon tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manus porrigere or elevare eligere or creare magistratum per fuffragia for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most different from laying on of hands which is not a stretching out or lifting up but a leaning or laying down of the hands on some thing Wherefore the Hebrews note laying on of hands by Samak inniti Chrysostome saith the Roman Senat did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which D Potter himselfe turneth did make gods by most voices Charitie mistaken pag 145. 2. The use of the word in this sense and in no other sense either in Scripture 2 Cor. 8. 19. or Greek authors that wrote before the new Testament So that Luke could not be understood if he had used it in another sense but he wrote so that he might be understood If he had meant ordination he would have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 3. Tit. 1. 5. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 6. 2. The manner of the Elections among the Graecians testified by Demosthenes Cicero and others cleareth the meaning of the word So they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium suffragiis obtinet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man giveth a contrarie vote When the Grecians choised their Magistrates at their Comitia held solemnely for that end he that was nominated was brought into the threater before the people so many as aproved of him held forth or stretched forth or lifted up their hands If the major part did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee partly was then said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Magistrate created by suffrages So Elias Cretensis in Greg. Nazianz. orat 3. I finde also in Aeschines orat contra Cetesipont some decrees cited which mention three sorts of Magistrates and among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were made by the peoples suffrage In the argument of Demosthenes his oration advers Androtion these Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates made by the peoples suffrage Fronto Ducaeus in his notes upon the fifth tom of Chrysostome pag 3. confesseth that with heathen writters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is per suffragia creare and therefore the word is rendered in the Tigurine version and by Calvin Bullinger Beza and so doth Erasmus upon the place understand the word ut intelligamus saith hee suffragiis delectos 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not at all make against that which I say as some have conceaved it doth but rather for it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Trinitie as faciamus hominem Gen. 1. and hindereth no more the proper signification of the word applyed to men then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed to God can prove that there is no change in men when they repent because there is none in God As for that objection made by a learned man that even the Septuagints Isay 58. 9. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for extensio or elevatio manuum but for that which is in the Hebrew immissio or innixus digiti or manus Answer 1. It is not put for innixus digiti but for extensio digiti for so is the text 2. Sanctius following Cyrill tells us that the sense of the 70. turning the text so was this Nempe hic intelligi suffragia quibus magistratus creantur a quibus raro solet abesse munerum largitio corruptio juris So that his argument may be retorted I do not say that this is the Prophets meaning but that it is the 70. their sense of the text in using that word for the most Interpreters understand by putting forth the finger there derision and disdain 3. The 70. certainly did not intend the putting on but the putting out of the finger so the Chaldee hath annuere digito Heirome extendere digitum which well agreeth with the Hebrew Shekach digitum extendere i. e. malum opus perlongare saith Hugo Cardinalis It is saith Emanuel Sa minando aut convitiando which seemeth the true sense The Jesuits of Doway read and cease to stretch out the finger Gualther readeth emissionem digiti and expondeth thus medij digiti ostensio erat contemptus iudicium digitis item minitamur suppose none of all these signifie the laying on of the hands or finger but suppose that it is not laid on and so much shall suffice concerning these Scriptures Acts 6. 2 3 5. 6. and Acts 14. 23 A third argument from Scripture shall be this If the extraordinary office bearers in these Primitive times were not chosen nor put into their functions without the Churches consent far lesse ought there now to bee any intrusion of ordinary Ministers without the consent of the Church Iudas and Silas were chosen with consent of the whole Church unto an extraordinarie embassage Act. 15. 22. So were Pauls company chosen by the Church 2 Cor. 8. 19. The Commissioners of the Church of Corinth were approved by the Church 1 Cor. 16. 3. Yea Mathias though an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is was together chosen by suffrage namely of the 120 Disciples Simul suffragiis electus est as Arias Montanus rightly turneth the word Act. 1. 23. 26. Bell. de Cler. cap. 7. acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dare suffragium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ipsum suffragium Paul and Barnabas were extraordinarily and immediatly called of God yet when they were to be sent to the Gentiles God would have the consent and approbation of the Church declared Act. 13. 3. I conclude this argument from Scripture with the Magdeburgians cent 1. Lib. 2. Cap. 6. Neque Apostolos neque alios ecclesiae ministros sibi solis sumpsisse protestatem eligendi ordinandi Presbyteros Diaconos sed ecclesiae totius suffragia consensum adhibuisse tum ex 1 Cor. 3 21. 22. Patet tum exemplis probatur Act. 1. 23. Act. 6. 6. Act. 14. 23. The next argument is taken from antiquity Cyprian Lib. 1. Epist. 4. is very full and plain for the Churches right and liberty in elections D. Feild Lib. 5. Cap. 54. citeth and Englisheth the words at large Leo. Epist. 87. Cap. 1. requireth in the Election of Bishops vota civium testimonia populorum Epistola synodalis concilii Car bar Sussitani apud Augustinum Enar iâ—… Psal 36. saith Necesse nos fuerat Primiani causam quem pleâ—…s saâ—…cta ecclesiae Carthaginensis Episcopum fuerat in ovile dei sortita seniorum literis ejusdem ecclesiae postulantibus audire atque discutere The fourth councell of Carthage Can. 22. requireth to the admission of every Clergie-man civium assensum testimonium convenientiam Socrates lib. 4. cap. 25. recordeth that Ambrose was chosen Bishop of Millane with the uniforme voice of the Church and lib. 6. cap. 2. he recordeth the like concerning the Election of Chrysostome to be Bishop of Constantinople Moreover I finde in the pretended Apostolicall but really ancient constitutions collected by one under the name of Clemens lib. 8. cap. 4 't is appointed to ordain a Bishop thus qualified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things unblamable one of the best and chosen by all the people unto whom let the people being assembled together on the Lords day with the Presbyterie and the Bishops then present give their consent Then immediatly one of the Bishops askes the Eldership and people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they desire that man to be set over them which if they consent unto he next asketh them as a distinct question whether they all give him a good testimonie for his life c. Greg Nazianz. orat 31. commendeth Athanafius his calling as being after the apostolicall example because he was chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of all the people The councell of Nice in their epistle to them of Alexandria appoint some to succeed into the vacant places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they appear worthie and the people chose them Greg Mag Epist. lib. 9. cap. 74. clerum populum singularum civitatum hortari festina ut inter se dissentire non debeant sed uno sibi consensu una quaeque civitas consecrandum eligat sacerdotem he that would have greater store of antiquity for this may read Blondel apol pag. 379. to 473. Gerhard citeth for the peoples right Ambrose Chrysostome Origen Isidore yea twelve Popes and diverse ancient examples as the Election of Sabinianus of Athanasius Peter the successor of Athanasius of Eradius the successor of Augustine of Nectarius of Ilavianus and others chosen with the consent of the whole Church Gerhard loc Com. tom 6. sect 95 96 97. what need we to say any more of this Bilson himself confesseth it de gubern Eccles. cap. 15. pag. 417. he saith the ancient forme was totam ecclesiam nominationi probationi Pastoris sui prius consensisse quam pro electo haberetur And he observeth which another of his minde saith with him Hist of Epistopacy part 2. pag 360 that the people did more willingly receave more diligently heare and more heartily love these in whose Election their desires were satisfied Bell de Cler cap. 9. confesseth that in the time of Chrysostome Ambrose Augustine Leo and Gregory the receaved forme of Elections was that both the Clergie and the People should choose Ancient testimonies for the Peoples Election see also Smectimnus pag 34. Thirdly we argue from the judgement of sound Protestant Churches and writters The Helvetik confession tells us that the right choising
a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation I shall freely offer my judgement concerning this Text to be considered I hold the first hint from Cajetan upon the place It is not said every one of you can speak a strange tongue or can utter a Revelation c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath â—… g. every one in the Church hath these things for his good and benefite when one prophesieth or two or three every one in the Church hath that prophesie the like of Psalmes Tongues c. Even as 1 Cor 3. 21. 22. all things are yours whether Paul or Apollo c. Where it may bee truely added or Psalmes or Tongues or Doctrines or Revelations or Interpretations all these are yours all these hath Christ given to the Church for her good men are said to have these things of which they have the good fruit use benefite at least are allowed to have and may have the benefite thereof Luke 16. 29 they have Moses and the Prophets Ephes 1. 7. and Col. 1. 14. In whom we have redemption through his blood 1 Cor. 2. 16. But we have the minde of Christ Philip. 3. 17. ye have us for an example Heb 13. 10. we have an Altar 2 Pet. 1. 15. we have a more sure word of prophesie and the like And thus I understand the Text now in controversie the Apostle having from the beginning of that 14. Chap perswaded that the gifts of tongues and prophesie might be used not so as the men might be most admired but so as the Church might be most edified and that not so much the gifts as the profitable use of the gifts was to be desired he concludeth this point vers 26. Making a transition to certain Canons for order in the use of tongues and prophesie as if he had said If these gifts be thus improved to edifie then although every one of you hath not the gifts of tongues prophesie c. Yet when yee come together every one of you hath all these tongues prophesies c. They being yours for your good and edification 4. But if our dissenting Brethren will not receave this sence which is quite contrarie to theirs Yet in this Text here they can no more extend to all or most of the members of the Church one of these branches then another If all or most of them did prophesie then all or most of them had the gift of tongues and the Interpretation of tongues and Revelations and the â—…ift of composing Psalmes and so the same president shall bring in strange tongues as well as prophesying of which more before beside that of composing Psalmes I shal hardly beleeve that our dissenting Brethren themselves will say that all or most of the Church of Corinth had the gift of tongues Let us see then how they will restrict the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you in reference to tongues they must allow us to make the same restruction in reference to prophesie But if they will say at large that all or most of the Church of Corinth had the gifts of tongues as well as that of prophesie then they are loosers another way by yeelding the president of the Church of Corinth in that very place upon which they build their prophesying to be extraordinary and miraculous 5. Whereas the Objection saith that all or most of them did prophesie this addition of most of them is fictious and fallacious to hide weaknesse for the Text hath no such thing but saith every one of you Themselves dare not understand every one of you universally but in a restricted sence for then Prophets and Brethren should bee acciprocall and convertible names in the Epistles to the Corinthians and when 't is said the spirits of the Prophets are subject to the prophets 1 Cor. 14. 32. the sence should bee no more but equivalent upon the matter to this the spirits of all the Brethren are subject to the Brethren 6. Wherefore every one of you vers 26. if extended to prophesying can be no more but every one of you prophets even as Isa 1. 23. every one i. e. every one of the Princes Heb 2. 9. Jesus tasted death for every man i. e. for every man whom the Father had given him or chosen to be redeemed 1 Cor 12. 7. But the manifestation of the Spirit is given to every man i. e. that is to every gifted man in the Church to profite withall Ephes. 5. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let every one of you in particular so love his wife that is every one of you husbands Isa 9. 17. every one is a hypocrite that is every wicked person who cometh to worship before me Luke 13. 15. Doeth not each one of you on the Sabbah loose his oxe or his asse that is each of you who hath an ox or an asse many other such instances might be given from Scripture 7. Bullinger noteth out of the Greek Scholiast that the Apostle here 1 Cor 14. 26. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one of you hath a Psalme another a Doctrine another a Tongue c. Beza gives us the same sence and refers us to 1 Cor 1. 12. which is a notable clearing of this Text for the very same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there used Every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ yet every one of them did not say all this but one said I am of Paul another said I am of Apollo c. The Syriak confirmeth the same sence for 1 Cor 14. 26. he rendereth thus Whosoever of you hath a Psalme let him say on and he who hath a Doctrine and he who hath a Revelation and he who hath a tongue and he who hath an Interpretation So the Arabik version which Iunius on his Marginall annotations upon it here commendeth runnes thus If any of you hath a kinde of Psalme to say and he that hath a Doctrine aud he that hath a Revelation and he that hath a Tongue and he that hath an Interpretation let all this be done to edifying Object 3. These gifts which are required in a Prophet 1 Cor 14. 3. 26. are such as men ordinarly may and do attain by industry and study Answ. 1. The contrary hath been clearly proved and that wery Text vers 26. proveth it the more strange it is that a Text which mentioneth revelation tongues should be cited for ordinary study and industrie 2. 'T is said indeed vers 3. He that prophesieth speaketh unto men to edification and exhortation and comfort What then did not an extraordinary Prophet an Apostle an Evangelist speak unto men to edification and exhortation and comfort No man dare deny but they did yet this cannot prove that Apostles and evangelists were not extraordinary Ministers The edification and fruit which come to the Church by
errour in the own nature of it veniall yet every sin is not a grosse and hainous sin and every errour is not Heresie Heresies are mentioned as greater evills then Schismes 1 Cor 11. 18. 19. which could not be so if every errour were an Heresie 6. 'T is an errour factiously maintained with a renting of the Church and drawing away of Disciples after it In which respect Augustine said Errare potero Haereti us non ero I may eâ—…re but I shall not be an Hereticke Hereticks are deceivers and seducers who endeavour to pervert others and to overthrow their faith 2 Tim 3 13. Act. 20 30. 2 Tim. 2. 17. 18. Rom 16. 17 18 19. 2 Pet 2. 2. All known and noted Hereticks are also Schismaticks who make a rupture and strengthen their own party by drawing after them or confirming unto them Disciples and followers in so much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for a Sect as Act. 5 17. and 15. 5. and 24. 5. and 26. 5. For this cause the Donatists were condemned as Hereticks without imputation of Heresie to Cyprian And O strange turning about of things saith vincentius Lirinensis advers haeret cap 11. the Authors of the same opinion are judged Catholiks but the followers Hereticks The Masters are absolved the Disciples are condemned The writers of these books are the Children of the Kingdome but Hell shall receive the assertors or mantainers This last ingredient which is found in Heresie is hinted by the Arabick interpreter 1 Cor 11. 19. where he joyneth Schismes and Heresies as was noted before And indeed in the Originall the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rising of the speech sets forth Heresie as carying schisme with it in its bosome I believe saith the Apostle in part what I hear of your schismes for there must be also Heresies i.e. both Schismes and somewhat more Calvin Institut lib 4. cap 2. § 5. makes the breaking of Church communion the making of a rent a thing common both to Hereticks and Schismaticks for Hereticks break one band of Church communion which is consent in doctrin Schismaticks break another which is love though sometimes they agree in the like faith From all which Scripturall observations we may make up a description of Heresie to this sense Heresie is agrosse and dangerous errour voluntarily held and factiously maintained by some person or persons within the visible Church in opposition to some chief or substantiall truth or truths grounded upon and drawn from the holy Scripture by necessary consequence But next why saith the Apostle that there must be Heresies This is not a simple or absolute necessity but ex Hypothesi I mean not onely upon supposition of Sathans malice and mens corruption but upon supposition of Gods eternall and infallible foreknowledge and not only so but upon supposition of the eternall decree of God whereby he did decree to permit Sathan and corrupt men to introduce Heresies into the Church purposing in the most wise and most holy counsell of his will to disabuse as I may so say his Church by these Heresies that is to order and over-rule them for the praise of his grace and mercy to manifest such as are approved and from the glory of his justice in sending strong delusion upon such as received not the love of the truth but had pleasure in unrigâ—…teousnesse These things being so i. e. Sathans malice and mens corruption being such and there being such a foreknowledge yea such a decree in God therefore it is that there must be Heresies and so we aâ—…e also to understand Mat 18. 17. it must needs be that offences come These things I doe but touch by the way That which I here aime at is the good use which God in â—…is most wise and soveraigne providence can and doth make of Heresies 'T is that they which are approved may bee made manifest Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved we can understand nothing but such as are true and sincere Saints approved and accepted of God or as Bullinger on the place vere pii truely godly In which sense the same word is used Rom 16. 10. 2 Cor 10. 18. 2 Tim 2. 15. Iaâ—… 1. 12. The word is properly used of good money or silver well refined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is transferred to Saints with speciall reference to their mortification or to the refyning of them from the drosse of their corrupâ—…ions and so noteth such as walk in the spirit and not in the flesh The contrarie word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobate rejectaneous naughty or to bee cast away like the drosse of silver 1 Cor 9. 27. 2 Cor 13. 5 6. But how is it that by means or occasion of Heresies the godly party is made manifest Surely the meaning of the Apostle is not that the authors and followers of Heresies are the godly party for he calls Heresie a work of the flesh Gal 5 20. and will have an Heretick to be rejected as one who is of himself condemned Tit 3. 10. Therefore most certainly his meaning is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved are known by this as one of their characters they hate avoid and resist Heresies and earnestly contend for the faith they hold fast the truth of Christ without wavering And those who broach or adhere unto Heresies are thereby known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved and such as are like reprobat silver Whosoever therefore sideth or ingadgeth with Heresies or Hereticks yea whoever stands not fast in the faith doth ipso facto declare himself to be none of Pauls godly party So contrary is the holy Ghosts language to the tone of Sectaries in these dayâ—…s Neither is it in this Scripture alone but in diverse other Scriptures that the holy Ghost distinguisheth those that are approved of God from such as turne away from the truth after false doctrines and beleeve seducing spirits as well as from those who are of an ungodly life So Deut 13. 3. when a false Prophet arose and the signe or wonder came to passe what was Gods meaning in permitting these things The Lord your God proveth you to know whether ye love the Lord your God with all your heart and wâ—…th all your soule They therefore that hearkened to the false Prophet even when his signe or wonder came to passe made themselves known thereby that they had not been lovers of God with all their heart Again Matth. 24 24. those that are elect are not deceived by false Christs and the false Prophets and by the rule of contraries they who are deceived by them and go in their errour to the end are not elect but reprobat Gal 5. 20. 21. Heresie is a work of the flesh and is reckoned among these things which render a person uncapable of inheriting the Kingdome of God They therefore who walk in the spirit and not in the flesh and are made meet to be partakers
Gem ar Senhedrin cap 11. sect 38. So that here are two sorts of necessary consequences from the Law one is a majori aut minori or if ye will a fortiori another a pari either of which being refused the Law it self was despised yea t is further to be observed with Mr. Selden in his Vxor Haebraica lib 1. cap 3. that the Karaei or Iudaei scripturarii who reject the additaments or traditions of the Talmudicall Masters and professe to adhere to the literall and simple sense of the Law without adding to it or diminishing from it yet even they themselves do not require expresse words of Scripture for every Divine Institution but what they hold to be commanded or forbidden by the law of God such commandment or prohibition they draw from the Law three wayes either from the very words of the Scripture it self or by argumentation from Scripture or by the hereditary transmission of interpretations which interpretations of Scripture formerly received the following Generations were allowed after to correct and alter upon further discovery or better reason The second way which was by argumentation was by the principles of the Karaei themselves of two sorts a pari or a fortiori Which agreeth with the passage of the Talmud before cited And herein our writers agree with the Karaei that all kinds of unlawfull and forbidden mariages are not expresly mentioned in the law but diverse of them to be collected by consequence that is either by parity of reason or by greater strength of reason for instance Levit 18. 10. The nakednesse of thy Sons daughter or of thy daughters daughter even their nakednesse thou shalt not uncover For theirs is thine own nakednesse Hence the consequence is drawn a pari Therefore a man may not uncover the nakednesse of his great grand-child or of her who is the daughter of his Sonnes daughter For that also is his own nakednesse being a discent in linea recta from himself From the same Text 't is collected à fortiori that much lesse a man may uncover the nakednesse of his own daughter which yet is not expressely forbiden in the Law but left to be thus collected by necessary consequence from the very same Text 't is likewise a necessary consequence that a man may not uncover the nakednesse of her who is daughter to his wives sonne or to his wives daughter For here the reason holds 't is his owne nakednesse his wife and he being one flesh which gives ground to that generall receaved rule that a man may not marry any of his wives blood nearer than he may of his own neither may a wife marry any of her husbands blood nearer then she may of her owne Again Levit 18. 14. Thou shalt not uncover the nakednesse of thy fathers brother c. Hence it followeth à pari that a man may not uncover the nakednesse of his mothers brother and by parity of reason ever since that law was made 't is also unlawfull for a woman to marry him who hath been husband to her father sister or to her mothers sister the nearnesse of blood being alike between Uncle and Neece as between Ant and Nephew Other instances may be given but these may suffice to prove that what doeth by necessary consequence follow from the law must be understood to be commanded or forbidden by God as well as that which is expressely commanded or forbidden in the Text of Scripture 3. Argument If we say that necessary consequences from Scripture prove not a jus divinum we say that which is inconsistent with the infinite wisdome of God for although necessary consequences may bee drawen from a mans word which do not agree with his minde and intention and so men are oftentimes insnared by their words yet as Camero well noteth God being infinitly wise it were a blasphemous opinion to hold that any thing can bee drawne by a certaine and necessary consequence from his holy word which is not his will This were to make the onely wise God as foolish man that cannot foresee all things which will follow from his words Therefore wee must needs hold 't is the minde of God which necessary followeth from the word of God 4. Argument diverse other great absurdities must follow if this truth be not admitted How can it be proved that women may partake of the Sacrament of the Lords supper unlesse wee prove it by necessary consequence from Scripture How can it bee proved that this or that Church is a true Church and the Ministery thereof a true Ministery and the Baptisme Ministered therein true Baptisme Sure no expresse Scripture will prove it but necessary consequence will How shall this or that individuall beleever collect from Scripture that to him even to him the Covenant of grace and the promises thereof belong Will Scripture prove this otherwise than by necessary consequence How will it be proved from Scripture that the late warre against the Popish and Prelaticall party in desence of our Religion and Liberties was lawfull that the solemne League and Covenant was an acceptable service to God Necessary consequence from Scripture will prove all this but expresse Scriptures will not The like I say of fastings and thansgiving now and then upon this or that occasion God calls us to these dueties and it is his will that we performe them yet this cannot bee proved from Scripture but by necessary consequences This fourth Argument will serve for the extension of the present assertion which I now prove to ' its just latitude that is that Arguments from Scripture by necessary consequence will not onely help to prove and strengthen such things which may bee otherwise proved from expresse and plain Scriptures but will be good and sufficient to prove such things to be by the will and appointment of God or as we commonly say Iure divino which cannot be proved to be such from any expresse Text of Scripture 5. Argument I shall here take notice of the concession of Theophilus Nicolaides the Socinian in his Tractat de Ecclesia missione ministrorum cap. 10. pag 121. Although hee professeth his dissent both from the Reformed and Romane Churches thus far that he doeth not beleeve things drawen by consequence from Scripture to be equally necessary to salvation as those things contained expressely in Scripture yet he yeelddeth the things drawne by consequence to be as certaine as the the other quantumuis saith he aeque certa sint quae ex sacris literis de ducuntur atque ea quae in illis expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habentur And generally it may be observed that even they who most cry downe consequences from Scripture and call for expresse Scriptures do notwithstanding when themselves come to prove from Scripture their particular Tenents bring no other but consequentiall prooffs So farre is wisdome justified not onely of her Children but even of her Enemies Neither is it possible that any Socinian Erastian c. can
of God is not restricted to Jerusalem now under the new Testament â—…o 4. 21. 23. But that any place being otherwise convenient and fit for prayer is sanctified for Prayer and that Prayer made in any such place is no lesse acceptable to God then the prayer which was made in the â—…emple of Jerusalem And now why should we not understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 8. and the rather if we consider what is interlaced for the Text runs thus who gave himself a ransome for all to be testified in due time whereunto I am ordained a Teacher of the Gentilâ—…s in â—…aith and verity I will therefore that men may pray every where Whereby it appears that the Apostles plain scope is to take away that difference between Jew Gentile and to intimate that we must pray for all sorts of persons bâ—…ause Christ died for all sorts of persons and will bee worshipped in every nation under the Heaven So that Beza did fitly expresse the sense when he rendered vers 1 2. 6. pro quibusvis vers 4. quosvis and vers 8. in quovis loco to note an universality of kinds not of individualls Grotius also on Mark 9. 49. noteth the same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for quivis not only in the new Testament but by Aristophanes and Sophocles Lastly I know no reason but our Translatours should have rendered 1 Tim 2. 4. who will have all manner of men to be saved and vers 6 who gave himself a ransome for all manner of men as well as Mat 4. 23. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of sickness Mat 12 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all maner of sin and Acts 10. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all maner of foure-footed Beasts In the same sense I understand Heb. 2. 19. that he by the grace of God should taste death for every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase the apostle rather useth to the Hebrews to wear out that common opinion of the Jews that the Messias was only to be a Saviour to them as under the Law the Sacrifices were offered only for the sins of the congregation of Israel Howbeit I may further adde for clearing this Text. 1. Seeing the Text hath no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Tigurine rightly rendereth the letter of the Text pro omni we may well supply it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omni filio not for every man which though it be the expresâ—…on of the English Translators cannot be necessarily drawn from the originall but for every son whether Jew or Gentile i. e. for every one predestinated to the adoption of children which I confirme from the two next verses both of them having a manifest connexion with v 9 â—…or these all for whom Christ tasted death are called many sons v 10. and they who are sanctified also Brethren vers 11 See the like phrase Mark 9. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every one shall be salted with fire i. e. every one who shall enter into life for this sense is to be gathered from the v. 43 45. 47. and when it is said 3 epist Iohn v. 12. Demetrius hath good report of all men we must either understand all the Brethren or make some such restriction of that universall expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for most men in the world knew not Demetrius So Luke 16. 16. from that time the kingdome of God is preached and every man presseth unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now therefore there can be no further of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text to the Hebrews then in these other texts here cited 2. It may be also supplyed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and t is in it self true that Christ tasted death for every Nation or for every people for in him are all the Nations and Kindâ—…eds of the earth blessed Act 3. 25. Gal. 3. 8. that is the Elect of all the Nations which upon the matter comes to one and the same thing with the â—…ormer sense although the former expression suteth better to the context yea although it had been said that Christ tasted death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every man which is not said yet every man could be here no more then all men Rom. 5. 18. as by the offence of one judgement came upon all men to condemnation evâ—…n so by the righteousnesse of one the free gift came upon all men unto Iustification of life Wherein the second branch all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more and can be no more but all who are in Christ or all regenerat and justified persons For 1. by these all men the Apostle understands as is manifest by comparing this with the precedent verse they which receive aboundance of grace and of the gift of righteousnesse and he addeth concerning them that they shall reigne in life by one Iesus Christ. 2. The comparison between Christ and Adam clears it for they are both set forth as publick persons all who are in Adam aâ—…e actually involved into the sentence of Condemnation and all who are in Christ are actually translated from the state of condemnation into the state of Justification But I proceed Another Scripture which hath been understood for Christs dying for all men being indeed meant of all sorts is 1 Io. 2. 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world which is to be expounded by that promise made to Abraham that in his seed all the families or kinreds of the earth should be blessed Act. 3. 25. Gal 3. 8. and by Rev. 5. 9. thou wast slain and hast redeemed us to God by by thy blood out of every kindred tongue and people and nation So Rev. 7. 9. after the sealing of a hundreth fourty and four thousand out of all the Tribs of Israel 't is added After this Ibeheld and lo a great multitud which no man could number of all Nations and kindreds and people and tongues stood before the throne and before the Lamb clothed in white robs and palms in their hands For which cause also the news of a Saviour are called good tydings to all people or to every people Luke 2. 10. So the Apostle Iohn who was of the Jews tells us there that Christ is a propitiation not only for the sinnes of himself and of others of his Nation who were then believers but likewise for the Elect of all Nations and all the World over To the same purpose t is said Ioh. 3. 16 for God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of no larger extent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Tigurine rendereth omnis qui credit not
plainly speak of supplying and making up such things as were yet wanting to those Churches and of ordaining Elders to Churches which wanted Elders Wherefore the ordinary reading and interpretation is retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of making or ordaining Elders even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like constituere praeficere to make or appoint rulers and judges by giving them power and authority to rule or judge So Asts. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not a setling and fixing of Ioseph in the government of Egypt as if he had been governour of it before for that was the first time he was made governour The fourth argument is taken from Heb. 5. 4. And no man taketh this honour unto himself but he that is called of God as was Aaron If yee would know what this calling was see vers 1. Hee was taken from among men and ordained for men in things pertaining to God The Socinian exception against our arguments from the example and practice of Ordination in the Apostles times namely that there is no such necessity of ordaining those who are to teach Doctrines formerly delivered and receaved as there was for ordaining those who bring a new Doctrine cannot here help them yea is hereby confuted for none of the Priests under the law no not the high Priest might teach or pronounce any other thing but according to the Law and the Testimony Deut. 17. 11. Mal. 2. 7. Yet the Priests were ordained to their office and might not without such Ordination enter into it And this was no typicall thing proper to the old Testament but hath a standing reason The Socinians therefore have another evasion from the words this honour restricting the Apostles meaning to that honour of the Priesthood onely Answ. 1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not to be understood demonstratively or signanter but indefinitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the prepositive Article and so both the Syriak Interpreter Hierome Arias Montanus and the Tigurin version râ—…ad it indefinitly honorem not hunc honorem No man taketh honour unto himself but he c. See the very same words in the same sence Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour to whom honour not this honour So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 21. 26. is not rendered this honour 2. Suppose it bee meant signanter yet our argument is valid Although the Apostle give instance only in the high Priesthood yet by analogie of reason the Axiome will hold in reference to the Ministery of the new Testament upon which God hath put so much honour that it is called a worthie work 1 Tim 3. 1. and worthie of double honour 1 Tim 5. 17. and to be esteemed very highly 1 Thess 5. 17. The Ministers of the Gospell are the Embassadours of Christ 2 Cor 5. 20. and the Angels of the Churches the starres in Christs right hand Revel 1. 20. 2 1. c. yea the glory of Christ 2 Cor 8. 23. And if comparing state with state the least in the kingdome of God be greater then Iohn Baptist and Iohn Baptist greater then any either Priest or Prophet in the old Testament Then ' its not onely as great but a greater usurpation for a man to take this honour of the Evangelicall Ministery to himself then it had been of old for a man to take that honour of the legall high Priest-hood to himself The fifth argument I draw from Heb 6. 1. 2. Where wee have an enumeration of the generall Catecheticall heads which was necessarly required in Catechumens before they were baptized and receaved as Church Members and where there was yet no Church planted these heads were taught learned and professed before there could be a visible politicall Ministeriall Church erected that the Apostles spâ—…aks to the Hebrews as visible Ministeriall Churches is manifest both from the particulars here enumerat and frâ—…m Chap. 5. 12. 13. 13. 7. 17. Now he exhorteth them to goe on unto perfection and not to be ever about the laying of foundations or about the learning of these Catecheticall principles the knowledge and profession whereof did first give them an enterance state and standing in the visible Church of Christ viz. 1. The foundation of repentance i. e. Conviction and knowledge of sinne by the law humiliation and sorrow for it with a desire of freedome for it 2. The foundation of faith in Christ for our wisdome righteousnesse sanctification and redemption 3. The foundations of Baptisme i. e. The abolishing of these diverse legall washings Hel. 9. 10. and the ordinance of the Christian baptisme for sealing the Covenant of grace and for initiation in Church membership Others say he speaks in the plurall because in those times many were baptized at once usually 4. The foundation of laying on of hands that is saith Bullinger on the place of the Ministery and of their Vocation Mission and authority given them So also Gualther in his Archetypes upon the place Tossanus pointeth at the same thing as principally intended in the Text Which agreeth well with that which diverse Divines make one of the marks of a true visible Church namely a Ministery lawfully called and ordained and professed subjection thereunto 5. The foundation of the resurrection from the dead 6. The soundation of the last judgement in which Christ shall adjudge the righteous to life everlasting and the wicked to everlasting punishment Matth 25. ult That which hath obscured and cast a mist upon this Text was the Popish and prelaticall confirmation or Bishopping of children which they grounded upon this same Scripture And this way goe the Popish interpreters expounding it of their Sacrament of confirmation Others understand the gifts of the holy Ghost which in those dayes were given by laying on of hands But it hath never been nor can never bee proved either that hands were layd upon all baptized Christians who were growen up to yeares of knowledge in these Apostolicall times or that the gifts of the holy Ghost were given with every laying on of hands in those times For the laying on of hands 1 Tim. 4. 14. and 5. 22. was not for giving the holy Ghost but for Ordination Wherefore I conceave that the laying on of hands Heb. 6. 2. Pointeth at the Ministery and their Ordination which was accompanied with that rite Many interpreters who extend the Text further doe not yet acknowledge that the Ordination of Ministers is a thing intended by the Apostle Which is the more probable if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividedly with a comma betwixt which Erasmus inclineth most unto following the Greek Scholiasts So the Tigurin version baptismatum doctrinae ac impositionis manum So you shall finde seven of these catecheticall principals and after baptisme adde Doctrine that is a preaching or teaching Ministery and then the next head containes the necessity of a speciall calling and Ordination to this Ministery However read
Shortly I take the word Extraordinary here not for that which ceased with the first age of the Christian Church but for that which is not neither needeth to be ordinary And so much of their work As for the vocation of Prophets and Evangelists 1. I cannot passe without an animadversion a passage in Mr. Hookers Ecclesiasticall policie lib 5 sect 78. where he will not have the Prophets mentioned 1 Cor. 12 28. to be reckoned with those whom he calleth after the then common idiome the Clergy because no mans gifts or qualities can make him a Minister of holy things unlesse Ordination do give him power and we no where finde Prophets to have been made by Ordination If we shall take the word Prophets so largely as to comprehend all who have any gift of Prophesie and so Prophetesses also I shall not contend against that which he saith but if we shall understand that the Apostle in that place doth enumerat not only diversities of Gifts but diversities of Administrations which God hath appointed in the Church and this may easily appeare by comparing v. 28. with v. 4. 5. and so take prophesie for an Administration or Service in the Church al 's well as a Gift surely it was not without a Mission or Vocation thereunto For as they were extraordinary Ministers so they had an extraordinary Mission or Ordination al 's well as the Apostles Luke 11. 49. Christ saith I will send them Prophets and Apostles and 1 Cor 12 28. God hath set or appointed Prophets in the Church Yea as their work was partly ordinary and common to Pastors and Teachers so a Prophet was examined and allowed by an Assembly of Prophets as well as an Elder by an Assembly of Elders which I gather from 1 Cor 14 32. And the Spirits of the Prophets are subject to the Prophets Touching the Vocation of an Evangelist the Author of the Queries concerning Ordination quest 19. to elude our argument for the standing ordinance of Christ for Ordination of Ministers drawne from 1 Tim. 4. 14. answereth among other things that Timothy being an Evangelist and Evangelists being by common consent extraordinary by Calling he had no need to passe through the common doore of Ordination The extraordinarinesse of Evangelists is not so much without controversie as he would bear his reader in hand as may appear by what I have but now said Neither can he prove that at that time when the Presbytery laid hands on Timothy he was even then an Evangelist or more then a Presbyter However this I will say that as the work so also the Vocation of Evangelists was partly extraordinary and partly ordinary and as there may be still occasion for some of their extraordinary work so there ought to be a speciall Mission and Vocation thereunto not only inwardly from the Spirit of Gods stirring up unto and enâ—…bling for the work but outwardly also and orderly in the Church The 70 Disciples were ordained by Christ himself Luke 10. 1. The Lord appointed other seventy also and sent them two and two An Angell of the Lord spake unto Philip and called him from one place to another Acts 8. 26. The Apostle Paul sent Epaphroditus and resolved to send Timothie to the Church of the Philippians Phil 2. 25. 28. These are examples of extraordinary Mission such I mean as ceased with that age none being now immediatly sent by Christ or his Apostles But there are other examples of a Mission or Calling to somewhat of the proper work of Evangelists which are not to be restricted to that age only for they who were Agents and did travell and negotiat in the great and speciall affaires of the Church had a speciall delegation and orderly call thereunto So I understand that of the Messengers of the Churches 2 Cor 8. 23. And Epaphroditus being sent from the Church of Philippians to Paul is called there Apostle or Messenger Phil 2. 25. So Iudas and Silas who went out for the setlement of the distracted Churches had a speciall commission and delegation thereunto from the Synod of the Apostles and Elders 'T is therefore most agreeable to the Primitive pattern that where Synods or at least Classes may be had and are not by persecution scattered or hindred to meet such as undertake either to goe preach the Gospel to Infidels Papists Turks or the like or go about any negotiation abroad in any common bussines of the Church ought to be approved and authorized by a nationall Synod or when that cannot be had if there be withal great danger in the delay by a provinciall Synod or at least where this cannot he had by a Classis CHAP. VIII That the primitive Apostolicall pattern holdeth forth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands THis I gather from 1. Tim 4. 14. neglect not the gift that is in thee which was given thee by prophesie with the laying on of the hands of the Presbyterie I have already evinced from this Text the necessity of Ordination Let us now see whether it doth not also shew us the right hands unto which Christ hath committed this power It is a Text most miserably darkened and obscured by controversall Glosses put upon it by Popish and Prelaticall writers Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to bee a company of Bishops who were both Elders and more then Elders as they hold This Interpretation had so little probability of reason to strengthen it that it was abandoned by some of the ablest friends of Episcopacy Camero praelect in Mat 18. 17. Dr. Forbesse Irenic lib. 2. cap 11. pag 161. And why should wee understand by Presbyterie a company of Bishops when it is yeelded even by writers of that side that in these Cities where the Apostles planted the Gospel there was Collegium Presbyterorum a Colledge or company of Presbyters So Mr. Thorndike of the government of Churches cap. 3. The author of the History of Episcopacy part 2. pag 28. c. Both of them in this following Hooker It was also acknowledged by them that this Colledge of Presbyters did together with the Apostles lay on hands in Ordination thereby contributing their blessing and assisting with their prayers Whence as was alledged came the custome of the Presbyters their laying on of hands in the Ordination together with the Bishop conc Carthag 4. can 3. so that even themselves say as much as may make us understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text Concessus Presbyterorum as Camero cals it The footsteps of Ordination by Presbyteries might be seen not onely in that Canon of Carthage but in the Canon law it self which appointeth the same thing Dist 23. cap 8. Both Ambrose in Ephes 4. and Augustine in quaest ex utroque Test 4. 101. bear witnesse that Presbyters did ordaine in Egypt when a Bishop was not present Dr. Forbesse Irenie lib 2. pag. 177. citeth