Secondly, the power of feeding which the Minister hath is neither confined to one society only, nor nextly derived to him from Christ by the Church. The office and authority of a Pastor is immediately from Christ. The deputation of the person which Christ hath designed is from the Church ministerially, but neither virtually nor formally. The consent of the people is requisite in the election of Pastors and Teachers we grant, the direction of the Elders going before ⟨p. 77⟩or along with them;1 but the authority, office, and gift of a Pastor is not from the people or Elders, but from Christ alone. When an Apostle was to be chosen in the place of Judas, Act. 1. 22, 23. no one had the handling of that business, but Peter declared unto the brethren present, what an one ought to be taken, and they present two, whereof one was elected by lot. In this example somethings are extraordinary, for one only was to be chosen, and that immediately by God himself: and somethings ordinary for our imitation. For if Peter would do nothing without consent of the disciples, then may not ordinary elections be passed without consent and approbation of the Church, but it is not a popular election, not governed by the fore-direction of Elders, which is concluded from this passage of Scripture: but a Church election by the free consent, and judgement of the faithful with the fore-leading of the Presbytery. When Deacons were to be chosen, Act. 6. 1. 6. in the Church of Jerusalem, it was done by the consent of the Church. The mutiny of the Hellenists against the Hebrews occasioned that election, but was no cause why it was made by free consent. The Apostles show what persons must be chosen, and who ever thought the Church was left at liberty to choose as she please without direction. But in this election the people did first choose, the Apostles only directing whom the people ought to make choice of: when most commonly the Apostles instructed the people, and went before them in the election, and they consented. Act. 14. 23. The Apostles by consent chose Elders, and so in every matter of great importance belonging directly to the whole body of the Church, whether severally in one congregation, or jointly in many, the consent of the faithful by observation of the Apostles was required. Act. 11. 22. and 15. 22. and 16. 4. 1. Cor. 8. 19.
Secondly, the power of feeding which the Minister hath is neither confined to one societie onely, nor nextly derived to him from Christ by the Church. The office and authoritie of a Pastor is immediately from Christ. The deputation of the person which Christ hath designed is from the Church ministerially, but neither virtually nor formally. The consent of the people is requisite in the election of Pastors and Teachers we grant, the direction of the Elders going before ⟨p. 77⟩or along with them;1 but the authoritie, office, and gift of a Pastor is not from the people or Elders, but from Christ alone. When an Apostle was to be chosen in the place of Judas, Act. 1. 22, 23. no one had the handling of that businesse, but Peter declared unto the brethren present, what an one ought to be taken, and they present two, whereof one was elected by lot. In this example somethings are extraordinarie, for one onely was to be chosen, and that immediately by God himselfe: and somethings ordinarie for our imitation. For if Peter would do nothing without consent of the disciples, then may not ordinarie elections be passed without consent and approbation of the Church, but it is not a popular election, not governed by the fore-direction of Elders, which is concluded from this passage of Scripture: but a Church election by the free consent, and judgement of the faithfull with the fore-leading of the Presbyterie. When Deacons were to be chosen, Act. 6. 1. 6. in the Church of Jerusalem, it was done by the consent of the Church. The mutinie of the Hellenists against the Hebrews occasioned that election, but was no cause why it was made by free consent. The Apostles shew what persons must be chosen, and who ever thought the Church was left at libertie to chuse as she please without direction. But in this election the people did first chuse, the Apostles onely directing whom the people ought to make choice of: when most commonly the Apostles instructed the people, and went before them in the election, and they consented. Act. 14. 23. The Apostles by consent chose Elders, and so in every matter of great importance belonging directly to the whole bodie of the Church, whether severally in one congregation, or joyntly in many, the consent of the faithfull by observation of the Apostles was required. Act. 11. 22
- 1Whit. de pont. q. 1. ca. 1. p. 14.
