A BRIEF PLAT-FORM OF THAT GOVERNMENT Which is called PRESBYTERIAL.
By WILLIAM LEY Minister of the Word at Charlwood in SURREY.
LONDON Printed by William Du-gard, and are to be sold by Nathanaël Brooks, at the Sign of the Angel in Corn-hill. 1648.
To the right Worshipfull and Reverend Gentlemen and Ministers of the Classis at RIE-GATE in the Countie of SURREY.
IT hath pleased Divine Providence first to wean mee from my Native Countrie, then from the World, and now lastly from my self: So that I who am naturally of an infirm and crazie Constitution, subject to compliance with the stream, and to turn with the Heliotropium, am supernaturally elevated above common principles, Spiritually engaged to plead for Christ, even in such Malignant times, wherein Christ is opposed in his Name, Person, Offices, Word and Works; when most men rather wag their heads against him, then truly vail their bonnets and bow their knee before him.
There have been times wherein this Subject might have fallen into the bosom of Nurses, but now it is like to fall into the hands of Step-dames. PRESBYTERIE is counted Marah, though indeed shee bee a Naomi; and every man will crie up the Diana of Licentiousness, not becaus it is a right way, but the common Rode both for Libertines and Atheists.
Elijah, John Baptist, Luther had their times, which though perilous to themselvs, yet they accepted as advantageous to their Master: and Paul consulted with the Spirit and Faith, while Flesh and Blood would have made him a Renegado to Christ and the Gospel.
But so weak are wee, that there is need of reasons to whet our Zeal as well as examples to strengthen it; let us consider that not onely the Caus but also the Success is God's. Ieremie and Luther died in their beds, while Balaam the fals Prophet die's by the sword: and Tecelius die's wounded with grief by his own Partie.
Moreover it is a considerable truth, that God look's not onely at the substance of the dutie, but at the circumstances that attend it: and that hee delight's in Adverbs more then in Neuns; and love's bene better then bonum it self: Therefore though it bee well taken that Christians follow Christ when all men crie Hosanna; yet it is most seasonable when all men crie Crucifie: though it bee most sweet to follow Christ when the Crown is on his temples, yet it is most meet to follow him when the Cross is on his back. It is good to own Christ on Mount Calvarie, as well as Mount Tabor: when hee is spit upon by an adulterous generation, Mark 8.38. as Moses and Paul did, the first whereof preferred the reward of Christ above the Treasures of Egypt; the other was not ashamed of the preaching of the Gospel when all men cast shame upon it, Romans 1.16.
This Kingdom is too like Israel in blessing, and in barrenness; and therefore may bee called Jidsreel disperdendi à Deo, divided, scattered, ruined by the Lord, rather to bee styled Jezrelites then true Israelites as Jacob and Nathanaël were.
God had given us a wise, zealous, active, glorious Parliament; but mee think's the beauty and splendor [Page]fade's as a woman doth after many throwes, and as the body doth after many aguish Paroxisms: no doubt all this for our sins.
Mee think's the Scene begin's to change; the Scale which ere while was lowest now mount's to a considerable height, and all this too for our iniquities.
But I had rather discuss the Cure then the Diseas. Two things must recover England, and two things must preserv it.
1. The recovering consist's in intire repenting and reforming.
2. The preservation 1. In the holy Union of King with Parliament: 2. In wholly and entire submission to the Government of Christ. Now our Lord Jesus Christ hath a four-fold Government;
- 1. Internal, that of the Spirit.
- 2. External,
- 1. Preaching the Word.
- 2. Administration of the Sacraments.
- 3. Ecclesiastical Discipline, which is the present subject now in hand.
And for the opening whereof I have don my endeavor in this ensuing Compendium, and have made bold to dedicate it to you who are the Right Worshipful and most Reverend Elders of the Classical Assemblie.
Magistrates and Ministers are the duo magna Luminaria; which two great Lights God made to protect and govern his Church, as the Sun and the Moon to govern the World: how happie shall the Church bee in so noble and sacred a conjunction? no less beautiful then Tirzah; no less terrible then an Armie with Banners.
The causes which first engaged mee to write was no supposition of abilitie in my self; Hoc tantūm scio me nîl scire. Soc. but first I desired to extract an Epitome of the Government for my private satisfaction; [Page] then I faw it necessarie to give answer to som scruples of wise and wel-affected persons under mine own charge, unto which this present Treatise hath som relation: and lastly I perceived (which was the main motive) that the greatest obstacle why it was not generally embraced was, not becaus it wanted splendor in it self, but becaus men wanted eies and illumination.
It was Ignorance made the Norvegian the first time hee saw Roses, not dare to touch them, for fear of burning his fingers; and it is no less ignorance that make's common people fear a Government. Must wee (say they) com to the touch-stone? just like little children, afraid of Goblins in the dark; therefore they often turn, and return with Solomon's door upon the hinges, before they can either bar their hearts against it, or set them open courteously to give it entertainment.
Such as these must learn by example, and by experience; Your's, (Noble Patriots and Magistrates!) will do much; you are the great wheels must set the lesser on gate.
Give mee leave a little to withdraw the curtain that stand's before it, and it will discover it self amiable to you upon an exact survey: I shall onely mark unto you six particulars. 1. It is a Primitive. 2. Pure. 3. Spiritual. 4. Safe. 5. Prudential. 6. Aristocratical Government.
1. It is Primitive. Peter call's himself not a Bishop, but a Presbyter, [...]. 1 Pet. 5. who am also an Elder. Paul 1 Tim. 4.14. bid's Timothie neglect not the gift which was given by imposition of hands, (not of Episcopacie but) Presbyterie.
Totum hoc magis ex consue tudine quàm ex dispositionis veritate, Hieron. Ep. ad Evang. et Com. in Tit. Hierom tell's us that the distinction of Bishops and Presbyters is of small use, of different Order rather then Authoritie: Like power to that which a Super-intendent or [Page]Prolocutor hath in a Synod or an Assemblie, all this whatsoever Authoritie they usurp is more out of custom then Divine ordination.
And as for Lay-Elders (if I may so style them) Ambrose expounding these words rebuke not an Elder, Doctorum desidiâ aut magis superbiâ, Ambr. Tom. 5. on 1 Ep. Tim. cap. 5. complaine's, that the Ecclesiastical jurisdiction-of knowing causes was degenerated from the Primitive use, and devolved upon the Ministers. First, saith hee, the Synagogue, after that, the Church had Elders, without whose counsel nothing was don in the Church; by what sort of means it went out of use I know not, whether by the idleness, or rather the pride of the Doctors.
Tertullian, Mox praesident probati quique seniores, Tertul. utì Grotius in in Matth 18. as Grotius recite's his words on his Comment on Matth. 18. Wee go into the Congregation, there are exhortations, praiers, chastisements, and anon approved Elders take their place. Cyprian saith, I received writeings from the Presbyters, Donatus, Honatus and Cardius, but alone could not rescribe, since I determined from the beginning of my Office to do nothing of mine own head without the consent of the Sine consensu plebis nibil, &c. Cypr. l. 3. Ep. 10. in fine. people.
Eusebius also lastly record's that Natalius who was seduced by Asclepiodotus, having seen his Errors, Euseb. Eccles. Hist. lib. 5. besought the Church with waterish eyes and wet cheeks to compassionate and pardon him.
For further satisfaction in this particular, notable is that confession which was ingenuously acknowledged by Episcopacie it self: for as Mr M. relate's in his explication of the Covenant, the Arch-bishops, Bishops and whole Clergie of England declared to King Henrie the 8th and subscribed it with their own hands, that PRELACIE was but a HUMANE POLITICK DEVICE of the FATHERS.
2. It is Pure. The Scepter of Christs Kingdom is a [Page]righteous Scepter, it vindicate's the Word from irreverence and contempt, hedgeth in the Sacrament from prophanation and promiscuousness, while Spiritual railes keep back notorious offenders that Christ may not the second time bee betraied into the hands of Sinners; with this the Church would bee as foul as Augea's Stable; it would bee with Austin Porcorum hara & colluvies rabidorum Canum, a Swine-stie, a companie of mad dogs; or as Christ saith, a meer den of Theeves.
2. It is Spiritual, both in respect of the
- Office.
- Officers.
1. Of the Office, which consist's
1. In Admonition. 1 Thes. 5.14.
2. Rebuke, Luc. 17.4.
3. In Censure, Matt. 18.19. Joh. 20.21. Tit. 3.10.
2. Of the Officers, which are
1. Pastors. Eph. 4.11,
2. Elders. Acts 14.23. 1 Tim. 5.3.
3. Deacons. 1 Tim. 3.8.
4ly. It is safe, for there bee two things which extremely hazard the Church,
1. Want of the Lord's Supper which Christ commanded to have often in remembrance of him.
2. Fals Brethren who lye in wait to seduce, Gal. 5.12. the tolerateing whereof was dangerous to Galatia, Pergamus, and Thiatyra.
But som may say can not the Lord's Supper bee administred without Government?
Yes; but if the people press in as profanely to the Table as the Tavern, not so much hungring after Christ, as the Elements, that is not to discern the Lord's bodie: or surcharged with surfetting or drunkenness, as in Paul's time; or with wrath and malice, as in our times; are these worthie [Page]to receive? are the Seales, Seales, of life or of death to such? and where there are many such will they bee staved off by a Minister alone without thoughts not onely of disdain, but of revenge?
For my part I am resolved on the negative, and lest any should think it to bee Juvenilis Calor, a flash rather of youth then of maturity, let him read what Chrysostom and Calvin determine in the like kinde.
Chrysostom saith, it is neither Diadem, nor Purple, Major his nobis est poteflas. Chrys. Hom. in Matth. nor Magistrate shall move mee to give the Sacrament to an ungodly Person; wee have more Power in the Church then they. Juravi mihi potiù sta [...]tumesse m [...]rtem oppetere quàm ut s [...]cram Dominî Caeuam &c. Cal. Epist. ad Virct. p. 164. Besides the example of Theodosius the Emperor excommunicated by him for his slaughter at Thessalonica fully declare's it.
Calvin that famous Divine, who is by Zanchius called Galliae Apostolus, the Apostle of France, saith, I have sworn, I have determined rather to die then so vilely to profane the holy Supper of the Lord, as by giving it to unworthie Members.
5. † Hac disciplinâ adeò nemo exim [...]batur, ut principes quoque unà cum plebeis ad eum ferendam subjicerent. Cal. Instit. It is Impartial: Ministers and Elders are subjected to the Government as well as others, the Judges themselvs are subject to judgment, as Trajan nobly spake in the Knighting of a Souldier, If I do well, use this sword for mee; if not, against mee: the Government is for the prais of all that do wel: for the discouragement of those that do evill.
6. It is Aristocratical: I call it so not in respect of Christum si respexeris, Monarchia dicitur; nam ipse est Rex noster, qui sanguine sue Ecclesiam acquisivit. Sunt verò in Ecclesiâ qui legatione funguntur Presbyteri, Doctores & alii qui praesunt, quorum respectu meritò potest dici Aristocratia. Pet. Maryr. loc. com. Class. 3. lib. 5. pag. 783. Christ, who is a Monarchical head, but 1. in respect of us who are Ministerial Officers; Councels and Parliaments are Aristocratical: 2. by way of opposition to all Papal and Lordly preheminence counting with Gregorie in his Epist. to Maurice the Emperor, that hee that name's himself universal Bishop is the forerunner of Antichrist. Let the best [Page]men bee ruleing-Elders, and the best Ministers Preaching-Elders and this will produce the best effects.
Thus (honored Gentlemen, Patriots and Magistrates!) I have endeavored a little to possess you with a candid Interpretation of the present Government; and to blow your zeal to an higher flame. If the caus bee God's, leave the success to him: do but look on and stand still if you dare not advance and go forward, and see the work of the Lord over in it, and by it God is never wanting to his Church if shee bee not wanting to him and her self. Wee complain of sins and corruptions, and crie out, O the times! but as fondly as the Mother of her childe, which will not use the Rod a sanctified means for recoverie: 'tis not for us to say with Lot Nay my brethren do not so wickedly; nor with Eli It is no good report I hear of you.
If a garden were over-spread with weeds; if a Commonwealth with Theevs; if a Familie with stubborn Sons and Servants, what must bee don, think you? would you not as the Lord command's, bring them out to the Congregation and make them examples, that all may hear and fear, and do no more wickedly: Bad men brought forth bad times; let us begin to reform the men and the times shall bee innocent, els the times like the ground are accursed for our sakes.
Gentlemen! Center not your actions upon your self, bee not emptie vines and self-bearing trees, build not your own houses and let the hous of God lie waste; do somthing for Christ, for his Church, for the Commonwealth, that both Church and Common-wealth may know yee live not onely a vegetative and sensitive, but a rational and spiritual Life.
I confess I am plain with you, but I may say with David [Page]Is there not a caus? hath hee not don the like, Psal. 2.10. Hee take's notice indeed that the Heathen rage, and the people imagin vainly, yet the totall application of subjection to Christ is pressed home to Kings and Rulers, bee wise now therefore. Ministers must bee like bees; painful, profitable, carrying their stings about them as well as honie. Christ gave his Apostles Tongues, but they were fierie; a Sword, but 'twas two-edged. John was not onely a shineing but a burning Light: Paul's presence was contemptible, but his Epistles powerful. I might indeed have qualified som expressions, in respect of that great respect and reverence I bear to all of you; but becaus dutie must prevail above interest, and the discharge of Conscience above Courtship, I have therefore set an edg upon the Government, intending by the sincere performance of my own Office to oblige you all to the serious and speedy accomplishment of your new engagements; and thus I commend you to God, and earnestly beg a blessing on your favorable assistance to the Caus of Christ, whose unworthie Servant I am, and for his sake
A Brief delineation of that Church-Government which is called Presbyterial.
THough where the Sun shine's it is not necessarie to light Candles, yet seeing mans neglect in reading the Word, his ignorance in understanding of it, his wilfulness in opposing it, is very great, all helps are necessarie; every stone is to bee moved, whereby hee may advance his knowledg in those things which do manifestly concern the glory of God, and do discover the Kingly power and prerogative of Jesus Christ. For though it bee happie for us that Christ is a Priest and Prophet, yet hath hee a more durable and glorious Office then either of these; to wit, that of a King whereby hee reign's in our hearts, rule's in his Church, over-rule's Satan and all his enemies.
Christ came into the world to manifest his Regal power, to which Satan and his complices have been perpetually opposite; see Psal. 2.1. Further, the historie of his Passion put's it out of all doubt; for this was the onely point of his accusation, confessed by himself, Job. 8.33. Prosecuted by the Jewes, Luke 23.2. Prevalent with Pilate, Joh. 19.12. Mentioned in his superscription, Joh. 19.19. so that his death may in this sens bee styled, not a Redemption, but a Martyrdom; for to bee a Martyr, is to die a Witness, [Page 2]and Christ died to bear witness to the truth, which may shame many brethren in these daies, that will not dare to Seal that Caus with their ink, which Christ hath already sealed with his blood.
I intend not in this discours to spin out the Caus by any unnecessary florishes, for I had rather engage the Readers judgment theu his fancie. It is a jugling art to throw mists of wit and tart sentences upon the advers party, that so the nakedness of the Caus may lie undiscerned.
The Points I shall insist upon, are these Four:
That God hath instituted a Government in his Church. i.
That the Subject of Ecclesiastical power, ii. are not all the members of the Church in common, but the Presbyterie, consisting of Pastors and Elders.
I shall show what Presbyterial Government is. iii.
I shal give account of the variety of Officers distinguished by the Word, iv. with the proper Acts whereunto they are obliged.
I.
GOD hath instituted a Government in his Church.
The proofs, 1 Cor. 12.28. 2 Cor. 10.18. and 13.10. Rom. 12.8.
Reaſ. 1. Becaus there hath ever been a Government in the Church of God, as is evident in the Old and New Testament: and ever since the Apostolical times till now of late, the Truth of a Government was never called into question.
Reaſ. 2. Becaus without Church-Government Truth cannot bee maintained, Order established, Ignorant instructed, Ʋnity anb Ʋniformity embraced, the Peace of the Church secured, Offenders removed, Ordinances purely administred; all which things ought to bee kept inviolably by the Word of God.
Reaſ. 3. If there bee a Government in the State, nay in every Family, consisting of Officers and Elders, much more in the Church, which is the hous and family of God; so it is, that of necessity every body, whether Natural, Politick, or Ecclesiastical, is susteined by it.
Rules 2.
1 Rule. I. That Government is best that com's neerest the precept and pattern of the Word of God, and the best examples of the reformed Churches.
1. To the pattern of the Word of God, for it is all-sufficient, 2 Tim. 3.16. and to this our conscience binde's us.
2. To the best examples, as, Scotland, Holland, France, Germany, &c. and to unite with these, Charity, Fraternity and our Covenant binde us.
II. Rule II. That Government is best which is not redundant or superfluous, in challenging any power above, or beyond the Word, nor deficient or wanting in any one branch or notable particular contained in it.
The Definition of Church-Government.
Church-Government is a power or authority spiritual, revealed in the holy Scriptures, derived from Jesus Christ our Mediator, and given by him, onely to his own Officers, and by them exercised in dispensing the Word. Seals, Censures, and all other ordinances of Christ, for the edifying of the Church of Christ.
Parts proved.
1. It is Spiritual: The Kingdom of Christ is not of this world; therefore are they called the Keyes of the Kingdom of Heaven, Matth. 16.19. and 18.15, 16, 17, 18.
2. It is revealed in the Scripture, 1 Cor. 12.28. 2 Thes. 3.6. and 14. 1 Tim. 1.20. 1 Cor. 5.4, 5. 2 Cor. 2.6. Tit. 3.10.
3. It is derived from Christ, Ephes. 4.8. Joh. 20.21, 22, 23. 2 Cor. 10.8.
4. Onely to his own Officers, Matth. 16.19. and 28.20. 1 Tim. 5.17. 1 Cor. 4.21.
5. For the edifying of the Church of Christ, Ephes. 4.12, 13. 1 Cor, 4, 2. 1 Cor. 14.12.
II.
The Subject of Ecclesiastical Government are not all the members in common, but the Presbyterie, or Church-representative, consisting of Pastors and Elders; which vindicate's and cleare's up the fourth branch of the Definition, which I demonstrate by ten Arguments.
Arg. 1. The Officers alone are styled Governors, and the people said to bee Governed in Scripture, and thereupon disinteressed from Government: See the names given to Pastors.
They are called not onely Over-seers, Builders, Workmen, Reconcilers, [Page 4]Pastors, Salt of the Earth; but Lights, Stewards, Fathers, Ambassadors, Rulers. Lights, Matth. 5.14. Stewards, 1 Cor. 4.1. Embassadors, 2 Cor. 5.20. Fathers, 1 Cor. 4.15. Rulers, Heb. 13.17.
Arg. 2. God hath given the Keyes of Government onely to them whom hee intended should govern: But that was onely to Officers, the Disciples being at that season absent, Matth. 16.19. Joh. 20.21.
Arg. 3. To whom the Acts of Government do belong, they are the eyes, ears, hands and principal members of the body; but the parts of Christ's body are not all alike, Rom. 12.6, 7. Having then gifts differing, according to the grace that is given us, whether Prophecying, Let us prophecie according to the proportion of faith; or Ministrie, Let us wait on our ministrie; or hee that Teacheth, on teaching, 1 Cor. 12.19. And if they were all one member, where were the body?
Arg. 4. Experience evidenceth that all the whole multitude are not all endued with gifts requisite: for unto Government is required a new, large, spiritual, and a discerning Heart, 1 Cor. 14.32.
Arg. 5. That it is not to bee committed to the people, which bring's in confusion, God being the God of Order, for then the weak as well as the strong, the ignorant as well as the intelligent; Children as well as Parents; women as well as men must have the Keyes hung at their girdles.
Arg. 6. They have not power of Ordination which belong's to Government, as is evident, Act. 6.6. When they had set before the Apostles, and when they had prayed, they laid their hands on him, and 13.1, 2, 3. 1 Tim. 4.14. Neglect not the gift that is in thee, which was given thee by prophecie, with the laying on of the hands of the Presbyterie, 1 Tim. 5.22. Lay hands suddenly on no man, neither bee pertaker of other mens sins; keep thy self pure, 2 Tim. 1.6. Wherefore I put thee in remembrance that thou stir up the gift of God, which is given thee by laying on of hands, Tit. 1.5. For this caus left I thee in Creet, that thou shouldest set in order the things that are wanting, and ordain Elders in every Citie as I have appointed thee.
Arg. 7. This power in the people would tend not to edification, but disprofit every way; for either the daies of Church-censuring must bee on the Sabbath-day, and then it hinder's the soule's health; or els [Page 5]on the Week-daies, and then it hinder's their occupations: besides all this, such censure would bee most tedious, for every one being Judg, must look to pronounce according to truth, judgment and righteousness, and look to bee acquainted with every circumstance of all actions.
Arg. 8. They who have the power of Government, have the power of Preaching, and administration of the Sacraments, saving one exception in the word concerning ruleing Elders, 1 Tim. 5. The reason is, becaus the Scripture conjoin's both together, Matth. 16.19. Job. 20.22.
Arg. 9. The nature of the Church in the Old Tsstament was otherwise, the government whereof was committed to Priests who judged of Leprosies, and pronounced excommunication, Ezek. 44.23, 24. They shall teach my people the difference between the holy and prophane, and cause men to discern between the clean and unclean, and in controversie they shall stand in judgment, and judg it according to my judgments: and they shall keep my Statutes, and my Lawes in all my Assemblies, and they shall hallow my Sabbaths.
Arg. 10. Doctrine. The charge laid upon the Officers demonstrate's it Rev. 2.6. 1.Tim. 5.17. Let the Elders that rule well bee accounted worthy of double honor, especially they that labor in the word and doctrine, Tit. 3.10. A man that is an Heretick, after the first and second admonition, reject, 1 Thes. 5.12. And wee beseech you brethren to know them which labor among you, and are over you in the Lord, Heb. 13.17. Obey them that have the rule over you, and submit your selvs, for they watch for your souls, as they that must give account, that they may do it with joy and not with grief, for that is unprofitable for you.
There bee three places of Scripture which may stumble us if they bee not at present unfolded.
I. *Matth. 18.17. If thy Brother neglect to hear thee, tell it the Church, and if hee neglect &c.
The next words explain the sens. There is a two fold Church:
1 Parochial of all the multitude. 2 Ministerial or representative; Christ speak's of the later, not of the former, Deodat.Calvin.Beza.Tremel. according to the judgment of many judicious Divines, for this is the Church that hath the Keyes of bindeing and loosing, which power was not given to the whole multitude, but to the Apostles, ver. 18.
2. This doth conclude little in their Caus, for the place [Page 6]doth establish a Chuch of lesser Assemblies then the whole body.
3. I should willingly grant them a share were there no danger in it: for wee finde that publick Votes do not bring forth many happy, pious, peaceable, or seasonable conclusions, the major part being seldom the better.
1 Cor. 5.4, ii. 5, When yee are gathered together, and my spirit, deliver such an one to Satan.
See for its explication 2 Cor. 2.2.6. Sufficient to such an one is the censure inflicted by many, not by all. Besides, the Church of Corinth was not Congregational, for it was a City of so great strength, that it durst bid defiance to the Roman Ambassadors; and wee finde it consisted of divers particular congregations, see Acts 8.19, 20. God hath much people in it, Act. 18.15. Paul continued there a yeer and six months, 1 Cor. 1.14. Paul baptized but a few, yet the Corinthians were baptized, 1 Cor. 12.13.
1 Cor. 5.12. III. Qui facit per alium, facit per se. Do not yee judg them that are within? The answer is, that what is don by the Consistory of Ministers, and Elders in the name of Christ, and according to the rule of the Word, may bee said to bee don by the Congregation, nay by Christ himself; as what is don by the Parliament may be said to bee don by the people: the act of Publick persons is the act of the Quod in Ʋrbe est Senatus, id in Ecclesia est Presbyterium. Cal. Instit. l. 4. Praesident probatiqui (que) Seniores. Tertul. Plebs à cognitione non excluditur. Cal. l. 4. c. 11.Publick.
2. Paul judged primarily and authoritatively by way of power, 1 Cor. 5.3, 4, 5. The people concomitantly and approbatively by way of consent.
3. If a godly and understanding congregation do desire to take knowledg of our Church-Censures, and to bee present at them, I think there is none will exclude them though there is little cause of suspition, saith Mr Calvin, that they can err or dissent from the judgment of God, who do not censure but by the law of God.
But is not the Church holy, and hath it not in it many times rare gifted Brethren as well as officers.
Is not this objection a kin to that of Core, Yee take too much upon you, you sons of Levi, seeing that the congregation is holy.
There is a three-fold Holiness:
1. A Regenerative holiness of sanctification.
2. A Federall holiness of covenant and Church-membership.
3. A Separative holiness by way of Office, Jer. 1.5.
Though the Church may bee granted to bee holy in the first and second sens; yet never in the third. Remembar Ʋzzah, Corah, Dathan, Abiram and King Ʋzziah, 2 King. 15.5.
But to the point:
1. Som are gifted, as Christians.
2. Others are gifted as Officers, and in this sens the Brethren are ungifted Brethren, Rom. 10.15. Hebr. 5.4.
But here a great question is moved at this day: Whether the Magistrate have not the power of Church-Government in him, and so the Keyes fall not onely out of the hands of the people, but of officers themselvs.
The Reverend Divines of London tell us, that the Mag [...]strate hath a power circa not in Ecclesiam.
1. They have a defensive patronizing power, Isa. 49.23.
2. A Diatactick, or Regulating, Ordering Power.
3. A Compulsive, Punitive Power, as Custodes utriusque Tabulae, the Keepers of both Tables. But as for a Supreme power, they desire to bee excused; as bound, not onely to give to Caesar, what is Caesars; but to God what is Gods. To these I add what Sleidan relate's of Luther, Sleid. Com. 1 14. ‘That hee would not have Caesar stirred up as head of the Church: or, as Protector and Defender of the Faith: for this, saith hee, is a wrong to Christ, and these are fals and emptie Titles.’
Ambrose tell's us in his Epistle to Valentinian, A good Emperor is within the Church, not above it.
Eusebius bring's in Constantine thus speaking to the Ministers, Euseb. l. 4. de vit â Constant. You are Overseers [...]; I, [...], of those things don in the Church, I, of those things which are don out of it.
Ridley in his conference with Mr Latimer (Fox Martyrol.) saith, Fox Martyrol. pag. 1564. Here cometh to my remembrance that notable saying of Valentinian the Emperor for choosing the Bishop of Millain, Set him, saith hee, in the Bishops seat, to whom, if wee as men do offend at any time, wee may submit our selvs.
Rivet in his Commentary on the fifth Commandement tell's us, that the Magistrate may bee considered, either as an officer of the Common-wealth, or els as a member of the Church; as an Officer of the Common-wealth; so hee hath authority over each particular person: as a member of the Church, so hee is subjected to Ecclesiastical discipline: this hee illustrate's by a Simile: The [Page 8]The King doth command and obey his Physitian, and confirm's also by a proof from Heb. 19.17.
Master Calvin could not brook this Title of Supreme Head and Governor, Calv. nos Anglos & blasphemos dixit, quòd Regem summum caput sub Christo vocarent. Cal. Gom. in Amos 7. ver. 12. and therefore accounted our English Courtship of styling our King next to Christ Supreme Head and Governor, to bee no less then blaspemie; and hee tell's us further, that somtimes the Magistrate is negligent, nay somtimes the Magistrate may stand in need of correction himself; as hapned to Theodosius Caesar, who was excommunicated by Ambrose for his great slaughter at Thessalonica.
Pareus tell's us, that the Magistrate punisheth one way, the Church another: the Magistrate imprisoneth, the Church excommunicateth; the Magistrate proceed's immediately, the Church by leasure; first admonishing, then censureing: the Magistrate his eye is upon the Law; the Churches on Repentance.
The promise of bindeing by excommunication, Ista promissio an unius anni dicenda vel paucorum. Cal. in Instit. lib. 4. cap. 11. of loosing by receiving into Communion, was not a promise made to the Church for one yeer onely till the Christian Magistrate were grown up; it was not a Leas, but a Legacie.
And indeed were it otherwise, the Church would bee in a wors condition under Christian Magistrates, then under Heathen. For Paul's command prevailed over the Corinthians, to purge out their old Leaven, 1 Cor. 5.7. Now it is neither Paul nor Apollos that sine nutu Caesaris can prevail for Reformation, and bring his Congregation to an effectual purge.
If a Physitian should bee prohibited to purge the body of his Patient till hee were back't with a command from higher Powers, as the Officer is to purge the body of his Church, hee would esteem it a thing extreme injurious to him and his Patient.
III.
By Presbyterial Government every particular Church shall have a Consistory. consisting of Pastor and Elders of the same Church, who ought to meet once a week to dispatch incident business, Acts 21.18.
It hath authority to assemble and inquire into the conversation of men of all sorts and degrees, to judg upon Lewdness, Prophaneness, Negligences; and thereupon to admonish, 1. Privately. 2. Solemnly. 3. Publickly. And to withdraw Communion, that they [Page 9]may bee ashamed: to suspend from Sacrament upon contumacie: 2 Thes. 3.14. And to conclude inferior differences ariseing within the Body.
IV.
In the last place I com to set down the variety of Officers which
- are thus disposed. 1. Pastors.
- are thus disposed. 2. Elders.
- are thus disposed. 3. Deacons.
1. Pastors are Officers instituted by Christ, Rom. 10.15. Heb. 5.4. 1. Pastors. Tit. 1.5. 1 Tim. 3.2. to ver. 8. Naynot onely by Christ, but by all the persons of the Trinity.
- 1. God the Father, 1 Cor. 12.28.
- 2. God the Son, Ephes. 4. ver. 11.8.
- 3. God the holy Ghost, Acts 20.28.
Consider, good Reader, the desperate malignity that such bear to the Trinity, to the Church, to the Scripture that denie the office of the Ministerie to bee instituted by Christ; what doth the great Wolf Satan desire more then the delivery up of the Shepherds, that so hee may tear in pieces the Flock of Christ while there is none to deliver, see Matth. 28.19.20. Go, saith Christ, and teach all Nations, baptizing them in the Name of the Father, the Son, and the holy-Ghost, teaching them to observ all things that I have commanded you, and Io I am with you to the end of the World. [with you] Hee mean's not their Persons, for they died; but their Office which is perpetual.
This place will not admit of so frivolous a Descant as som have made of it; Mr. M. of H. * That Christ promiseth his Saints to bee with them to the World's end; which though true, yet it hath no ground, nor is deducible from this proof; for there are two different and distinct Particles in the last vers, [them and you:] By them, is understood the Flock; by you, the Pastors. To conclude; that which God hath promised in all ages, that calling which hath its Seal from heaven in illumination, conviction, conversion of sinners, that supply which the Church shall have need of in all ages cannot bee taken away from any particular place, or Church, but in Judgment, Isa. 30.20, 21. Amos 8.9, 11, 12.
- The Offices are, 1. Special; as, Praying publickly, Preaching, dispensing Seals.
- The Offices are, 2, More general, as, the power of Censures.
[Page 10]Christ call's these Powers by the name of Keyes; for Keyes denote power in Scripture: compare Isa. 22.22. with Isa. 9.6, 7. So Revel. 1.18. A fit Metaphor in this sens, because they lock and unlock those things which hee would not make common to all.
- The Keyes of the Church are two-fold; 1. Knowledg.
- The Keyes of the Church are two-fold; 2. Jurisdiction.
1. The Key of knowledg is grounded on Mat. 28. ver. 18, 19, 20. Rom. 10.15. 2 Cor. 2.16. Luke 11.52.
2. The Key of Discipline, or Jurisdiction; for both Keyes are joined together, Matth. 18.18. Joh. 20.21. 1 Cor. 5. from ver. 2, to ver. 13. 1 Cor. 12.28. 2 Cor. 2. from ver. 6, to ver. 12. and 2 Cor. 7.15. and 2 Cor. 8.1. Rom. 12.8. Gal. 5.10, 12. 1 Tim. 1.20. and 3. ver. 4. and 5. ver. 17. Phil. 3.2. Tit. 3.10.11. 2 Thes. 3.6. Hebr. 13.7, 17. 2 Joh. ver. 10. Revel. 2.14, 15, 20.
There is another Key which som new lock-Smiths have made, Vindiciae Clavium. cap. 2. pag. 18.19. a Pick-lock of the Power of Church-Officers, (saith the Vindicator) and it is called the Key of Liberty, whereby the people have power to join with the sounder part of Presbyterie in excommunicating. The text quoted for it is Gal. 5.13. Brethren, you have been called unto LIBERTY. A strange Gloss, which never any ingenuous or learned Divine dreamed off till now; which the Authors knowing, (saith hee) had rather appeal to the Context, then to the Commentators.
But the Apostle in the first ver. of this chap. useth the same word, [Stand fast in the LIBERTY.] where the word is without all controversie understood of the Liberty and Freedom from the Cerimoniall Law, called there the Yoak of Bondage; which matter hee also treat's off, ver. 11.15. If any desire to see more of this useless Key in its crooked bent, and rusty wards, let them see the Author of the Vindication of the Keyes, chap. 2. pag. 18, 19. or that learned and compleat work of the Reverend Ministers of London JƲS DIVINƲM chap. Eme librum; si non habes nummos, erue tibi oculum De [...]trum, illòque persolvas & lege Sinistro. Zanch. Epist. ad Bulling. 10. pag. 116. of the which Book I may say as much to my Readers (considering the gravity, dexterity and usefulness of it for the present controversie of the Times) as Montanillus did to Zanchius, of Bullinger's Book de'origine Erroris; Buy it with the loss of the Right eye, and afterwards read it with the Left.
2. Elders are Officers of Christ, Act. 21.18. Their number is Indefinite, more or less, according to the necessity of the Place where they are chosen. They are to bee nominated or chosen by the Church: They are to bee qualified rightly, men of understanding, sound in the Faith; grave, godly, and unblameable in Life and Conversation, Tit. 1.
Their Office is in general,
1. To watch over the Flock, together with the Ministers, Exod. 18.22. The Jewes had such an Eldership in their Synagogues, who met, not onely for Praier, but Censures, Acts 26.11.
Grotius in his Com. on Matth. 18 tell's us, Seniores apud Hebraeos tanquam Praesides moderabantur: the Elders did convene and exercise Authority as Presidents of the Assembly.
This Jethro directed Moses unto; even by the light of Nature; and GOD and Moses ratifie it: God, by permission: Moses, by practice, Ezod. 18.22.
For further proof, see 1 Cor. 12.28. where the Apostle Paul mention's two sorts of Officers in general, and then descend's to particulars:
- 1. Extraordinarie;
- 1. Apostles.
- 2. Prophets, who expounded and interpreted Scripture according to the proportion or Analogie of Faith, Rom. 12.6.
- 3. Powers, or Miracles.
- 4. Gifts of Healing.
- 5. Kindes of Tongues.
- 2. Ordinarie, and of continual use; as,
- 1. Teachers; they are the Preaching Elders above specified.
- 2. Governments; there are the Ruling Elders.
- 3. Helps; there are the Deacons.
See also Rom. 12.6, 7, 8. Here Officers are reduced to two general heads;
- 1. Prophecie.
- 2. Ministrie.
- 1. Under Prophecy is contained
- 1. Hee that teacheth.
- 2. Hee that exhorteth.
- [Page 12]Also 2. Under Ministerie,
- 1. Hee that give's, that is, the Deacon.
- 2. Hee that rule's, that is, the Elder.
Becaus there are great animosities against ruleing Elders, I shall bee a little more full in the point.
See 1 Tim. 5.17. Let the Elders that rule well bee counted worthy of double Honor; especially they that labor in the Word and Doctrine.
Against this cleer Place, two sorts of Objections are commonly framed.
1. That the word [...] is not a discretive particle, but exegetical, or explicatory of the former; as if hee should say, All MINISTERS are to be honored, Especially they that are diligent in exercising the Gift of Preaching.
But this cannot stand, for it seem's to intimate that Ministers deserve double Honor for Ruleing Well, though they desert the principal part of their Duty in Preaching the Gospel. But can wee expect from the same Apostle's mouth Sweet, and Bitter? can Hee blow Hot, and Cold? can Hee bless a Forbearance, and curs it too? as hee doth, 1 Cor. 9.16.
2. Som conceive hee may mean som Super-annuated Ministers that have better Heads to Rule, then Lungs to Preach unto their Flocks. But I wish such Interpreters to consider;
1. It is not fair to start our own Conceits and Notions, and then to father them on the Apostle.
2. Advise whether there bee much probability in it that there were any such men in Paul's time that could Govern but not Preach, which is very rare in our dayes, though now Preaching bee a more studious work, and wee have more store of Officers (God bee thanked) then they could have in the Primitive times and first Age of the Gospel.
3. Consider whether the Apostle bee so deeply affected with this extraordinarie Case, as to lay down a special and particular Rule for Such.
4. Whether the Apostle can bee excused in reverencing Younger men above their Elder's, such as are old Standards to the Gospel, and that (caeteris paribus yet) in Senioritie, Gravitie, and Judgment must needs excell.
See the same word how it is took in other places of Scripture; [Page 13]for wheresoever [...] is used in all places in the New Testament, it is taken to distinguish Things from things, Persons from persons, as Gal. 6.10. Let us do good to all, But ( [...]) Especially to those of the Houshold of Faith. It follow's hence that som are, and som are not of the Houshold of Faith; therefore wee must put a difference in doing them good.
So Phil. 4.12. All the Saints salute you, Especially those of Caesar's houshold. Som Saints were not of Caesar's hous; yet all Saints salute: so also, 1 Tim. 5.8.
Their particular Office is,
1. To give notice of scandals, 1 Tim. 5.20. It may becom the part of a godly Joseph to bring to his Father the evill report of his Brethren: so 1 Thes. 5.14.
2. To judg of them, 1 Cor. 12.28. Acts 20.17, 28. as hath been shewed alreadie.
3. To admonish, Rom. 15.14. 2 Thes. 3.15.
4. To visit the Sick: see Mr Perkins right way of dying, Tom. 1. pag. 502. col. 1. where hee expound's the place James 5.14. By Elders (saith hee) is mean't, not only Ministers, but ruleing Elders; men grave, ancient, endued with the spirit of Understanding and Prayer.
But is it not better for the People to bee subject to the Government of one, then many? Ob.
1. Surely No; Trying by Elders is a trying per pares, sol. i. men of your own coat, wherein is both equity and equality:
2. Elders; though placed in Authority above the Governed, ii. yet not above the Laws of Christ; not above the Government.
3. If you respect not in your choice of Parochial-Elders, iii. the qualifications laid forth in Scripture, 'tis a Thorn you make for your own sides: an Injurie you bring upon your own heads: Blame not the Government, but thank your selvs. Bee therefore carefull, by Praying, Fasting and Obeying the Ministers seasonable and pious directions, first to choos whom you may like, and then Like whom you have Chosen.
4. iv. Becaus in respect of the great want of Men endued with gifts and graces, Admonitions may bee ill given, and worstaken: I shall lay down Twelve rules of Direction in this great Case of Admonition and Rebuke, which may bee of som use to the Elders, as [Page 14] Aarons twelve Stones which hee wore in his Brest-plate, which were designed unto him to direct him in Judgment, Exod. 28.21.
ADMONISH Admonish
1. Meekly, Meekly. Gal 6.1. 2 Tim. 2.25. Tit. 3.2. Consider, it is man against man; one sinfull man against another: and that Michael an Arch-angel, a pure Angel of Light durst not bring a railing accusation against an Angel of Darkness.
2. Regularly, Regularly. according to the three degrees held out in Scripture, Mat. 18.17. that is, 1. Privately. 2. Solemnly. 3. Publickly. Christ bid's it bee don betwixt Him and Thee; it is a secret business, and therefore the Dutch Church hath ordered that hee who shall blaze a Fault before it bee com to the third Admonition, shalbee censured and suffer as a slanderer.
3. Compassionately: Compassionately, This sweeten's the reprehension, which like a Pill in sugar is more easie of digestion: it cut's off objections from the party: 'tis not the Winde but the Sun that make's the Traveller to pull off his Cloak.
It is observed by the Author of the Councel of Trent that in the Primitive times the excess of Charity in correcting, Concil. Trent Hist. l. 4 p. 330. wrote by Pietro Soave an Italian. did make the Corrector feel greater pain then the Corrected; so that in the Church no punishment was imposed without great Lamentation of the Multitude, and greater of the better sort; and this is the caus why to Correct was called to Lament.
So St. Paul rebuking the Corinthians for not chastising the incestuous, said, You have not Lamented to separate such a Transgressor from you. And in another Epistle, I fear that when I com unto you, I shall not finde you such as I desire; but in Contentions and Tumults, and that at my coming I shall lament, and many of those that have sinned before, De affectu quo debent esse praediti, qui excommunicant hoc dicere possumus, &c. Nero Caesar cum esset neei subscripturus, &c. Pet. Martyr loc. Com. Clas. 3. pag. 786. See 1 Thes. 2.10.11. Acts 20.8.31.
Peter Martyr writeing of this point concerning the affection with which those that excommunicate ought to bee qualified, tel's us that great Clemencie is to bee used; for if wee are members of the same body, how shall wee choos but wonderfully grieve when one member is to be pluck't away from the rest.
Nero Caesar when hee was to subscribe the sentence against a condemned person, was wont to say, Oh how I could wish to bee ignorant of letters.
4. Practically. Practically. No man can admonish to the life that Duty wherein his conscience withstand's him, saying, Thou also art guilty.
Take heed of this, bee not like Pharises, say, and do not. Nor like Mile-posts, beckning to others to go, and standing still themselvs. By this you will bring a Scandal upon the Government of Christ: you lay a Stumbling block before the People, and a most notorious guilt upon your own Souls. Odi Homines quorum ore sententiae natant, in animo nutant, Putean. Comus.
Well said Chrysostom, [...]. Nothing more vain then for a man to play the Preacher in words onely: that is not to act the part of a Doctor or Elder, but an Hypocrite, See Rom. 2.21, 22, 23, 24.
5. Holily. Let the Partie see your endeavor is to gain him, Holily. or to re-gain the glory of God. Joshua reproved Achan, not for the Wedg of Gold, but the Glory of God Josh. 7.19. This is a good end and like to prosper.
6. Charitably, Charitably. as though thou wert to give judgment upon thy self; remember six commands of the Decalogue run upon this strain, Thou shalt love thy Neighbor as thy self, so saith Christ Matth. 7.12. Whatsoever ye would that men should do to you, do yee even so to them, for this is the Law and the Prophets.
7. Impartially. Fear no mans face, rich as well as poor: Impartially. Gods Laws are not like Cobwebs, to let little flies be taken, and suffer great ones to burst thorow. In this Case as in the Case of Judgment, there must bee a Levelling of Persons; Husbands as well as Wives; Parents as well as Children; Masters as well as Servants, Lev. 19.15. Matth. 3.12. Christ purgeth thorowly his floor.
8. Effectually. Strike the Nail to the head, Effectually. if yee can at one blow: Remember 'tis a business of Life and Death. Pluck thy Neighbor strongly out of the Pit, Jer. 48.10. Cursed is hee that doth the work of the Lord by the halvs, deceitfully, negligently.
9. Hopefully. Hopefully. This causeth the Physitian to take the Patient in hand becaus hee hope's to cure him. Hope set's an edg upon the Duty; when els in consideration of original pravity, customary courses, evill Society, Satans policie, admonition might seem fruitless.
10. Diligently. Diligently. Thus the good Shepherd leav's his ninetie nine sheep in the wilderness to follow that which was lost; the the lazy Shepherds do not so, Ezek. 34.4. Number the lean Sheep as well as the fat, and remember Christ came to seek that which was lost; and that Angels in heaven rejoice over one Sinner that repenteth.
11. Wisely. Wisely.Iraeneus worthily reproved Victor Bishop of Rome becaus hee resolved to excommunicate sundry Churches of Asia, for no other caus but that they consented not with the Church of Rome in celebraing EASTER.
If none but those who were wise-hearted had to do in the rearing God's Tabernacle, Exod. 31.6. certainly none but wise men should have to do in the framing or guiding of the Church, Isa. 11.2, 3.
12. Zealously. Zealously. Let your indignation bee shewed against the Offence, not the Offender, This will make you commend your enemie and reprove your friend. Let your exclamation bee, not O this Man! but O this Sin.
3ly. III. Deacons. Deacons they must bee sound in Faith, unblameable in Conversation, 1 Tim. 3.10.
Their Office is
1. To collect and preserv the Alms belonging to the Poor.
2. To distribute the same faithfully, according to necessity so judged by plurality of Votes.
3. To visit and comfort the needy, and to see the Alms bee not mis-applied, Acts 6.
4. To give an account hereof once a month.
If any do conceive this Government by Elders to have been but lately put in practice by reformed Churches, let him suspend his judgment till hee have read what Ambrose, Tertullian, Cyprian, have written in asserting its Antiquity; a tast whereof hee may finde in the Epistle.
There is one thing common in the whispers of men, that this Government is or will bee tyrannical. O, say som, it will sting, it will pare to the quick! Behold a vain and sensual opprobrium! I shall endeavor to stop the clamor before the Government bee setled; which the Government it self, when setled, will confute to the full.
This Government doth not kill, but cure; it cut's off not sound but rotten members. Are you angry with your Barbar for cutting of hairs when super-numerary? or with the Physitian for purging malignant humors? or with the Scissars for pareing your nails? This Government cut's not off Parts, but putrefaction: not members, but excrements: not the Man, but the Crime.
Was it not an impudent fellow that said hee knew Christ to bee a hard Master, when (alas!) there was not any that ever knew less of Christ and his nature then himself? But I will evert this fancie, not so much by Rhetorick, as by Reason.
First then, it is little less then blasphemie to traduce or defame a Government of Christ. If this were of men it might bear Censure: But if of God, bee not fighters against God. They that cannot endure the refineing fire of Christ willingly, hee can make them endure his consumeing fire whether they will or no.
2. Hee that so harshly judgeth, it is either an Atheist, or a Libertine, or a Scandalous person; or at best hee is ignorant of the Government.
3. Tyrannie is a Government beyond or against the Laws established; But this submit's in all things to the minde of Christ.
4. There is no more power placed in the hands of Ministers and Elders then what was formerly placed in the hands of the meanest Curate, as the Rubrick before the Communion in the late Service-book doth fully demonstrate.
5. If it bee Tyrannical, it is so either over
1. Mens Estates: but it hath no Mulcts, Fines, Forfeitures, Confiscations.
2. Bodie: but it hath no Banishment, Imprisonment, Branding, Striking, Dismembring, Killing.
3. Soul: but it desire's to gain that, not to destroy it; and it is so far from enforcing sin upon it, that it correct's it, 1 Cor. 5.5.
6ly. It cannot bee Tyrannie, becaus those who are the Officers and Censurers of others are and yeeld themselvs subject to the same Spiritual Censures as well as the meanest; 1 Tim. 5. v. 1. & ver. 19. and all the favor the Eldership hath from Scripture is, not to bee [Page 18] Saucily Censured, or Malitiously Traduced, or rashly Condemned by a fingle witness.
If any person elected to Office shall finde in himself such a haughty spirit as hee can neither rule himself, nor bee ruled by his Brethren, I wish him with Ammonius rather to cut off his Ear and flie, then to usurp such an Office to himself which may caus not onely himself, but the work of Reformation to miscarrie.
Imprimatur
JA. CRANFORD.