Leviathan, Thomas Hobbes [iphone ebook reader .TXT] 📗

Paul And Barnabas Made Apostles

By The Church Of Antioch

After him there was never any other Apostle ordained, but Paul and Barnabas, which was done (as we read Acts 13.1,2,3.) in this manner.

“There were in the Church that was at Antioch, certaine Prophets, and Teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen; which had been brought up with Herod the Tetrarch, and Saul. As they ministred unto the Lord, and fasted, the Holy Ghost said, ‘Separate mee Barnabas, and Saul for the worke whereunto I have called them.’ And when they had fasted, and prayed, and laid their hands on them, they sent them away.”

By which it is manifest, that though they were called by the Holy Ghost, their Calling was declared unto them, and their Mission authorized by the particular Church of Antioch. And that this their calling was to the Apostleship, is apparent by that, that they are both called (Acts 14.14.) Apostles: And that it was by vertue of this act of the Church of Antioch, that they were Apostles, S. Paul declareth plainly (Rom. 1.1.) in that hee useth the word, which the Holy Ghost used at his calling: For he stileth himself, “An Apostle separated unto the Gospel of God;” alluding to the words of the Holy Ghost, “Separate me Barnabas and Saul, &c.” But seeing the work of an Apostle, was to be a Witnesse of the Resurrection of Christ, and man may here aske, how S. Paul that conversed not with our Saviour before his passion, could know he was risen. To which it is easily answered, that our Saviour himself appeared to him in the way to Damascus, from Heaven, after his Ascension; “and chose him for a vessell to bear his name before the Gentiles, and Kings, and Children of Israel;”

and consequently (having seen the Lord after his passion) was a competent Witnesse of his Resurrection: And as for Barnabas, he was a Disciple before the Passion. It is therefore evident that Paul, and Barnabas were Apostles; and yet chosen, and authorized (not by the first Apostles alone, but) by the Church of Antioch; as Matthias was chosen, and authorized by the Church of Jerusalem.

What Offices In The Church Are Magisteriall Bishop, a word formed in our language, out of the Greek Episcopus, signifieth an overseer, or Superintendent of any businesse, and particularly a Pastor or Shepherd; and thence by metaphor was taken, not only amongst the Jews that were originally Shepherds, but also amongst the Heathen, to signifie the Office of a King, or any other Ruler, or Guide of People, whether he ruled by Laws, or Doctrine.

And so the Apostles were the first Christian Bishops, instituted by Christ himselfe: in which sense the Apostleship of Judas is called (Acts 1.20.) his Bishoprick. And afterwards, when there were constituted Elders in the Christian Churches, with charge to guide Christs flock by their doctrine, and advice; these Elders were also called Bishops. Timothy was an Elder (which word Elder, in the New Testament is a name of Office, as well as of Age;) yet he was also a Bishop. And Bishops were then content with the Title of Elders.

Nay S. John himselfe, the Apostle beloved of our Lord, beginneth his Second Epistle with these words, “The Elder to the Elect Lady.”

By which it is evident, that Bishop, Pastor, Elder, Doctor, that is to say, Teacher, were but so many divers names of the same Office in the time of the Apostles. For there was then no government by Coercion, but only by Doctrine, and Perswading.

The Kingdome of God was yet to come, in a new world; so that there could be no authority to compell in any Church, till the Commonwealth had embraced the Christian Faith; and consequently no diversity of Authority, though there were diversity of Employments.

Besides these Magisteriall employments in the Church, namely Apostles, Bishops, Elders, Pastors, and Doctors, whose calling was to proclaim Christ to the Jews, and Infidels, and to direct, and teach those that beleeved we read in the New Testament of no other.

For by the names of Evangelists and Prophets, is not signified any Office, but severall Gifts, by which severall men were profitable to the Church: as Evangelists, by writing the life and acts of our Saviour; such as were S. Matthew and S. John Apostles, and S. Marke and S. Luke Disciples, and whosoever else wrote of that subject, (as S. Thomas, and S. Barnabas are said to have done, though the Church have not received the Books that have gone under their names:) and as Prophets, by the gift of interpreting the Old Testament; and sometimes by declaring their speciall Revelations to the Church. For neither these gifts, nor the gifts of Languages, nor the gift of Casting out Devils, or of Curing other diseases, nor any thing else did make an Officer in the Church, save onely the due calling and election to the charge of Teaching.

Ordination Of Teachers

As the Apostles, Matthias, Paul, and Barnabas, were not made by our Saviour himself, but were elected by the Church, that is, by the Assembly of Christians; namely, Matthias by the Church of Jerusalem, and Paul, and Barnabas by the Church of Antioch; so were also the Presbyters, and Pastors in other Cities, elected by the Churches of those Cities. For proof whereof, let us consider, first, how S. Paul proceeded in the Ordination of Presbyters, in the Cities where he had converted men to the Christian Faith, immediately after he and Barnabas had received their Apostleship. We read (Acts 14.23.) that “they ordained Elders in every Church;” which at first sight may be taken for an Argument, that they themselves chose, and gave them their authority: But if we consider the Originall text, it will be manifest, that they were authorized, and chosen by the Assembly of the Christians of each City. For the words there are, “cheirotonesantes autoispresbuterous kat ekklesian,” that is, “When they had Ordained them Elders by the Holding up of Hands in every Congregation.”

Now it is well enough known, that in all those Cities, the manner of choosing Magistrates, and Officers, was by plurality of suffrages; and (because the ordinary way of distinguishing the Affirmative Votes from the Negatives, was by Holding up of Hands) to ordain an Officer in any of the Cities, was no more but to bring the people together, to elect them by plurality of Votes, whether it were by plurality of elevated hands, or by plurality of voices, or plurality of balls, or beans, or small stones, of which every man cast in one, into a vessell marked for the Affirmative, or Negative; for divers Cities had divers customes in that point. It was therefore the Assembly that elected their own Elders: the Apostles were onely Presidents of the Assembly to call them together for such Election, and to pronounce them Elected, and to give them the benediction, which now is called Consecration. And for this cause they that were Presidents of the Assemblies, as (in the absence of the Apostles) the Elders were, were called proestotes, and in Latin Antistities; which words signifie the Principall Person of the Assembly, whose office was to number the Votes, and to declare thereby who was chosen; and where the Votes were equall, to decide the matter in question, by adding his own; which is the Office of a President in Councell. And (because all the Churches had their Presbyters ordained in the same manner,) where the word is Constitute, (as Titus 1.5.) “ina katasteses kata polin presbuterous,”

“For this cause left I thee in Crete, that thou shouldest constitute Elders in every City,” we are to understand the same thing; namely, that hee should call the faithfull together, and ordain them Presbyters by plurality of suffrages. It had been a strange thing, if in a Town, where men perhaps had never seen any Magistrate otherwise chosen then by an Assembly, those of the Town becomming Christians, should so much as have thought on any other way of Election of their Teachers, and Guides, that is to say, of their Presbyters, (otherwise called Bishops,) then this of plurality of suffrages, intimated by S. Paul (Acts 14.23.) in the word Cheirotonesantes: Nor was there ever any choosing of Bishops, (before the Emperors found it necessary to regulate them in order to the keeping of the peace amongst them,) but by the Assemblies of the Christians in every severall Town.

The same is also confirmed by the continuall practise even to this day, in the Election of the Bishops of Rome. For if the Bishop of any place, had the right of choosing another, to the succession of the Pastorall Office, in any City, at such time as he went from thence, to plant the same in another place; much more had he had the Right, to appoint his successour in that place, in which he last resided and dyed: And we find not, that ever any Bishop of Rome appointed his successor. For they were a long time chosen by the People, as we may see by the sedition raised about the Election, between Damascus, and Ursinicus; which Ammianus Marcellinus saith was so great, that Juventius the Praefect, unable to keep the peace between them, was forced to goe out of the City; and that there were above an hundred men found dead upon that occasion in the Church it self.

And though they afterwards were chosen, first, by the whole Clergy of Rome, and afterwards by the Cardinalls; yet never any was appointed to the succession by his predecessor.

If therefore they pretended no right to appoint their successors, I think I may reasonably conclude, they had no right to appoint the new power; which none could take from the Church to bestow on them, but such as had a lawfull authority, not onely to Teach, but to Command the Church; which none could doe, but the Civill Soveraign.

Ministers Of The Church What

The word Minister in the Originall Diakonos signifieth one that voluntarily doth the businesse of another man; and differeth from a Servant onely in this, that Servants are obliged by their condition, to what is commanded them; whereas Ministers are obliged onely by their undertaking, and bound therefore to no more than that they have undertaken: So that both they that teach the Word of God, and they that administer the secular affairs of the Church, are both Ministers, but they are Ministers of different Persons.

For the Pastors of the Church, called (Acts 6.4.) “The Ministers of the Word,” are Ministers of Christ, whose Word it is: But the Ministery of a Deacon, which is called (verse 2. of the same Chapter) “Serving of Tables,” is a service done to the Church, or Congregation: So that neither any one man, nor the whole Church, could ever of their Pastor say, he was their Minister; but of a Deacon, whether the charge he undertook were to serve tables, or distribute maintenance to the Christians, when they lived in each City on a common stock, or upon collections, as in the first times, or to take a care of the House of Prayer, or of the Revenue, or other worldly businesse of the Church, the whole Congregation might properly call him their Minister.

For their employment, as Deacons, was to serve the Congregation; though upon occasion they omitted not to preach the Gospel, and maintain the Doctrine of Christ, every one according to his gifts, as S. Steven did; and both to Preach, and Baptize, as Philip did: For that Philip, which (Act. 8. 5.) Preached the Gospel at Samaria, and (verse 38.) Baptized the Eunuch, was Philip the Deacon, not Philip the Apostle. For it is manifest (verse 1.)