Certain Observations, Section 11
SECTION. XI.
HItherto gentle Reader, through the aſſiſtance of Gods ſpirit ſearching the Scriptures, I hauehave endeavoured ſo to giuegive Caeſar the things that are Caeſars, that the Lord may retain his right, and be abſolute King amongſt us, which is the glory and ſafety of a nation and people. When thus Moſes, Ioſhua, and the ſucceeding Iudges governed Iſrael, it was well with the land; Religion and proſperity going hand in hand joyntly together: Thus in Davids time, Hezakiahs time and others. But when any ſt…pt into the Lords throne, and ſerved the Lord after a new faſhion, borrowing from fooliſh heathens that were aliens from Iſrael; peace and plenty ſtraight vaniſhed, and the Lord ſent ſtrangers, into whoſe hands he ſold his people.
Wherfore ſince this teacheth the right way to ſtrengthen Kingdoms, and eſtabliſh Princes in their throne. Mourn thou that ſeekeſt the peace of Iſrael, that this doctrine ſhould finde ſuch ſmall acceptance, and hard entertainment, and wonder at the ſhameleſſe impudency of them, that dare avouch themſelues friends to Chriſt, and the Magiſtrate too, and yet clean put out Chriſt, that themſelues may raign, and cauſe the Magiſtrate to ſin againſt Chriſt, and ſo to procure Gods anger upon himſelf. Theſe are Achans that trouble Iſrael, by taking to themſelues the accurſed thing, which the Lord hath conſecrated cauſing diſſention, where elſe there would be a happy unity. But leſt I ſeem too cenſorious, and of ſpleen to wound any. Let us now further proceed, from the former grounds, to demonſtrat… the unchangeableneſſe of Diſcipline, that ordinance which the Lord hath left to govern his church by. In treating wherof we doe nothing againſt the authority of the Magiſtrate, but onelyonly contend for the faith which is given us by the Prophets and Apoſtles.
That it may appear therfore how farre wide they are that imagine the government of the Church a bit…ary, and what wrong they doe to the Lord; what wrong to Princes to inwrap them in ther ſinnes, and to fight againſt the Lord with his own authority, what wrong to his Church in thruſting ſuch a government, as being not approved by the Lord, cannot be bleſſed of him for the good of his people, let us conſider Matth. 18.15.16, where the Lord ſhews the end of diſcipline, the recovering and bringing home againe of that which was ſoft, the order and degrees of Diſcipline, by private admonition, then by two or three, laſtly, to acquaint the Congregation. All which not reclayming the ſinner, he is to be accounted as an heathen, and the Church to hauehave no communion with him. 3 There the power is given to the church to bind and looſe. 4 The manner, not one to doe this but, ſome company together, and calling upon the name of the Lord to proceed according to the rules aforeſaid. This place is ſo plain, that the divels cannot withſtand it. It is an order from the wiſedom of the Father, by the Sonne, which is the Prophet of his Church: therfore the men that are adverſe to it make themſelues guilty of the bloud of mens ſoules.
For election of Officerrs, wee hauehave from the Apoſtles, Act. 1, Act. 6, Acts 14.
From all which, the manner of bringing in of officers may be learned.
1 Every church muſt hauehave her Elders.
2 Theſe muſt not be appointed, till places be vacant.
3 Every congregation ought to hauehave ſuch as look to mens bodies, and neceſſities.
4 The Congregations are to chooſe ſome, and preſent them.
5 They are to be ordained with prayer and faſting.
6 No one may doe this alone, but all Miniſters joyntly in the places over which they are to be ſet.
Theſe places binde us: 1 Theſe things the Apoſtles learned from Chriſt, Act. 1.3. 2 As the Father ſent Chriſt, ſo Chriſt ſent his Apoſtles: 3 Theſe things are written for our learning.
Rom. 12 7.8, ſee elſewhere, The Apoſtle reckons up offices, which men may not confound, teaching and exhortation, comprehending the Doctor and Paſtors offices; governning, Elders, diſtributing, Deacons, ſhewing mercy, the Widdows. Theſe muſt needs be diſtinct offices, elſe they are not pertinently inſerted by the Apoſtle. 2 It ſhews that men had divers gifts for the ſame. 3 That they are to continue, becauſe they are members of Chriſts body, without which the body cannot conſiſt. This place binds us.
1 Cor. 5. The church is reproved for not executing this Diſcipline in Excommunication: where is a notable-deſcription of the manner how it ſhould be performed: firſt, the perſons on whom it is to be executed muſt be ſuch as are within: ſecondly, ſuch as hauehave committed ſome notorious ſin.
2 The perſons by whom it is executed, 1 the whole Church gathered together: 2 ſuch as hauehave power to caſt out.
3 The power by which they are to doe it, is not humane authority, but Chriſts authority, which he giues to every congregation to caſt out the evill.
4 The manner, firſt mourning for ſuch offence: ſecondly, meeting together, and calling upon the Lord: thirdly, having the like ſpirit Paul had.
5 The act it ſelfe of Excommunication; to be caſt out from amongſt the Church.
6 The end, 1 that the corruption might be mortified: and 2 that grace and ſpirituall part might be preſerved and reſtored.
7 The neceſſity of it, 1 leſt the whole church be guilty of the ſin: 2 the ſalvation of the party ſinning: 3 leſt others be infected with the ſame, or like wickedneſſe.
This place binds us, being for the good of the Church, as it is a Church, and not appropriated to them in Corinth.
2 All the arguments and motiues are generall, and binde all.
Acts 15. The Holy Ghoſt ſets down the manner of governing of the church. Firſt, when there ariſe queſtions and controverſies, that trouble the mindes of any; whence we learn theſe concluſions.
1 That it is the duty of all Miniſters to take notice of ſuch opinions as are hatched and ſpread, contrary and beſides the form of doctrine received.
2 In the conf…ting of thoſe opinions that are novellous and dangerous, miniſters are to ſeek the counſell and direction of others, wherfore theſe ought to be Synods aſſembled.
3 The perſons that are to meet, are Miniſters, Elders and people.
4 The Miniſters and Elders are to hauehave the managing and ordering of matters, in …iſquiſition of truthes.
5 Nothing is raſhly to be concluded, but much conſ…atation and diſputation is to bee uſed before.
6 Men muſt not burden thoſe that hauehave received the ſpirit of God, and true faith, with any … which the Lord hath not … it is to t…mpt the Lord.
7 That which Miniſters themſelues know not neceſſary, they are not to impoſe on any, as neceſſary.
8 Obtruding of any thing of mens own, upon Churches, troubles and overthrows the ſoules of men.
9 Amongſt equalls there may be for order one as Moderator, which hearing all mens judgments is to conclude according to the determination of the Scriptures.
10 Things that may be done, yet troubling others, are not, nor ought to be forced upon men.
11 Men are ſo farre to yeeld to keep peace with their brethren, as is poſſible; and yet to doe nothing againſt a good conſcience.
12 In Synods greateſt ſins muſt chiefly be interdicted.
13 To prevent offence to the brethren that are weak, we may, and the Church ought to conclude things indifferent to bee abſtayned from by all.
14 Charity ought to be the ground of that which the Church commands in things indifferent.
15 The Churches decrees binde not, ſaue as they further the ſalvation of others, and prevent offence.
16 The whole Church is to take order for the execution of ſuch wholeſome and profitable conſtitutions as are agreed upon.
17 The Church of God is to procure reſpect to their decrees by perſwaſion of learned and holy men, rather then by threats and compulſion.
18 There ought nothing to be agreed upon, and urged upon the Church by ſuch Synods, but what is neceſſary for the preſent times.
19 Things concluded on rightly by the Church, are to be obſerved, though not as neceſſary to ſalvation, yet as profitable to prevent offence.
20 The churches decrees freeing men from the bondage of ceremonies, are very comfortable to the ſervants of God.
21 The church hath power to ſend Miniſters from place to place, upon occaſion to other churches, from whence they may not return till they may be diſmiſſed thence.
The neceſſity of this: firſt for the peace of the Church: ſecondly, to detect ſuch as under the name of the church obt…ude things upon the Church without command.
The excellency and authority of theſe: Firſt, the ſpirit of God is ſpecially amongſt them that gather rightly together: ſecondly, God will bleſſe their decrees for the great good of the church.
The rule of judging things here is firſt by the authority of Scriptures, which is both affirmatiue and negatiue: 2 the peace of mens conſciences which ought tenderly to be regarded: 3 outward peace of the Church amongſt the true members of the ſame.
1 Cor. 14, The Apoſtle ſets down how men ſhould perform publique ſervice to the Lord, whence for our direction theſe poſitions may be learned.
1 That men muſt chiefly bend themſelues to prophecy and teach the people: th…s binds us alſo to ſeek the good of the people.
2 Since the divell in all ages hath indeavoured to corrupt Gods ordinances, and remoue preaching, that is moſt profitable; therfore the greater care muſt be had of all, that we doe not ſuffer his policies to prevail.
3. Men ſhould not ſpeak with ſtrange tongues in publick without interpretation.
4 No publique duty is to be performed which doth not edifie.
5 Prayer and thankſ-giving are to be conceived by one alone.
6 Private perſons are to giuegive aſſent and teſtifie the ſame by voice in the end, by this word Amen; every one in his own perſon, not one called Clark for others.
7 Good things, not done in a good manner, ceaſe to be good.
8 The whole Church ought to meet together to perform publique worſhip.
9 Vnbeleevers may be ſuffred and admitted to hear.
10 Such things as may diſcredit Gods Ordinances and worſhip, to ſimple perſons, and men of different religion, being not commanded by the Lord, ought to bee avoyded, as kneeling in the Sacrament, &c.
11 True preaching muſt be ſuch as makes ignorant and wicked men acknowledge Gods preſence with his Ordinances. 2 Such as layes open the very ſecrets of mens hearts.
12 They whom the word ſoundly works on, will worſhip God, & reverence his Miniſters. It is not ceremonies that maks Miniſters known, but the Word preached ſoundly.
13 Every man ought ſo to imploy his gifts as the church may hauehave moſt benefit by him.
14 Two or three Prophets at the moſt, are to ſpeak at one publique ordinary meeting.
15 Prophets muſt diſcern for the people that no falſe doctrine be broached by any.
16 Prophets ought to ſpeake one by one.
17 The church hath need of all mens gifts.
18 Since the end of the Miniſtery is to gaine knowledge and comfort to all men, all muſt labour in the word for theſe ends.
19 Men muſt ſo order things, as all may exerciſe their gifts for the publique good.
20 Every mans doctrine and preaching, may and ſhould be tryed and diſcerned by the Prophets.
21 The diſorder and diſſenſion which is in the church, ſprings not from the Lord.
22 The order appointed by the Lord, keeps peace.
23 No woman ought to ſpeak in the publique congregation.
24 All holy actions muſt be done with a ſeemly decency, which is, in fitting and reverent manner, ſutable to the action we goe about. So as the benefit of the exerciſe may redound to others.
24 All holy things muſt be done in order, ſo as one holy action be not confounded, and drowned by another; but each part of divine worſhip, and every perſon is to hauehave his proper place.
Meanes for Decency and Order.
1 The nature and uſe of each gift, and duty muſt be known.
2 Men muſt carry themſelues not ſo as they pleaſe themſelues and win credit, but as they may profit beſt the church, and keep peace with others.
3 Obſerue in the like caſe what Gods ſervants hauehave done afore, that are mentioned in Scriptures.
This place binds becauſe it is the commandement of the Lord. 2 All the reaſons are generall.
Tit. 1.5, Titus muſt doe all things in Crete, according as Paul had commanded him: nothing was left to his own a bitrament: now Titus was an Evangeliſt, and had greater power and authority then any ordinary Paſtor, therfore the church may not a…ter the government left by the Apoſtles. For out of theſe words, theſe poſitions ariſe naturally.
1 That Paul taught a form and manner of ordering churches.
2 Titus was bound to this and to none other.
3 Deacons and Elders, and the leaſt things are deſcribed by the Apoſtles, and left us in their writings, as afterwards ſhall appear (God willing.) Theſe things binde us, as Moſes writings bound the people of the Iewes: for they were ſent to us, to make us Chriſts diſciples, and plant churches; therfore diſcipline is no wayes arbitrary.
4 The Apoſtles are injoyned to teach the churches to obſerue all things which Chriſt had commanded: Whence it is plain, that men muſt be taught the will of God for the way and meanes of ſalvation: 2 they muſt be dedicated to the Lord by Baptiſm? 3 they muſt be taught to keep all things beſides which Chriſt hath commanded, Sacrament of the Lords Supper &c. and Diſcipline: 4 Chriſt is preſent where theſe things are, to bleſſe them to the churches good: 5 they ought to continue to the end of the world: 6 the church ought not to be burthened with things not commanded by Chriſt.
This place bindes firmly: 1 becauſe Chriſt, Mat. 18, gaue ſuch commandement: 2 the Apoſtles taught theſe things to the churches, therfore they were commanded by Chriſt before.
Epheſ. 4, Chriſt hath given gifts unto men, both callings and abilities which are ſufficient, & onelyonly profitable to his church. Theſe gifts are for reſtoring of the Saints, and work of the Miniſtery, & therfore contain diſcipline under them, which both reſtoreth the Saints and is a work of the Miniſtry; therfore the churches government is not arbitrary: From hence note,
1 It is Chriſts priviledg to appoint Miniſters, and the degrees therof. 2 That he appoints both extraordinary and ordinary: 3 Hee appoints ſufficient for his church. 4 The ſame that teach men by the Word, are to execute diſcipline over them.
Hitherto by the Scriptures hath this truth been proved. Now evident reaſon grounded on holy Scripture proues the ſame.
Reaſ. 1, Chriſt by Moſes taught how the church ſhould be governed in the time of the old Teſtament, both for the officers, Prieſts, high Prieſts and Levits; therfore it cannot be, but that he comming in his own perſon, that was the Day-ſtar & Sun of righteouſneſſe, from whence all the other borrowed their light, muſt needs teach his church how it ſhould be ordered and governed, for the light foretold extended to all things concerning the churches good.
2 The Church is the houſe of God, and therfore to be governed according to his own will, which he hath manifeſted for that end: and it is not to be ſuppoſed, ſince the Lord requires us to ſet our houſes in order, & he amongſt men is counted a careleſſe unthrift, that leaus his ſervants to doe what they l…ſt, that he will himſelf neglect to giuegive order, how both ſteward, and children, and ſervants ſhould be dealt withall. And if it be preſumption for meaner perſons to dare to intrude and govern noble mens houſes, according to their own will, what is this to ruſh into the houſe of God, and ſway all all things there by affection, or carnall reaſon, without direction from God?
3 No human wiſedom is ſufficient, or able to govern the church of Chriſt, wherin ſo many diſeaſes are to bee healed, and buſineſſes to be diſpatched for the good of men ſoules, and preſerving the people of God, and upholding the Kingdom of Chriſt. Who is ſufficient when hee hath all things to his hand, for doctrine both matter and manner? Then much leſſe is he able to govern, when ne…ther the pe…ſons nor manner is expreſſed. And if the worth eſt ſervants of God were not able, not durſt order any thing but what they learned from the Lord; who are they that conce…t their own w…ſedom, as though they were able to bear this burden, and undergoe this task, not being extraordinarily qua…ed by the Lord? For all the inſtruments of the materiall Tabernacle, Temple or Church in the new Teſtament, had both extraordinary direction from the Lord, and extraordinary gifts for that they ſhould doe.
4 No man can ſhew any licence or patten… from God, wherein he is warranted to govern the church according to his own will; but rather contrary; not to adde or diminiſh from that which is written in the book of God.
5 The Scripture is perfect, making the man of God perfect and abſolute to every good work: therfore how to govern the church is taught in the Scriptures, which are the will of God.
6 Chriſt left not his church without government and a ſpeciall form of diſcipline; for that were confuſion; that would lay open the church to all dangers, and no Polity or Soc…ety can long continue wherin Order and Diſcipline is not obſerved: therfore it cannot poſſibly ſtand with Chr ſts care and wiſedom that Diſcipline ſhould be neglected.
7 Arbitrary forms of government overthrew the face of the church, and brought in the Popes Supremacy (which is an argument it is not from God) who vaunts himſelfe as God, appointing what lawes he will, and decrees, to hold men in awe and ſubjection to himſelfe, that he might Lord it over Kings and Princes: nor is it to be ſuppoſed but that which is arbitrary will ever be corrupted: for mans will and minde being naturally ſo vain and wicked, wanting a law to direct and contain it in obedience, of it ſelfe grows corrupt, and abuſeth the power which is given to it.
Here two Queſtions are to be anſwered.
1 Whether this form of diſcipline inſtituted by Chriſt may be altered? The Anſwer s, it may not by any whoſoever. The grounds of it are theſe following.
1 It is a ſpeciall priviledge of Chriſts Kingly Office to govern his Church outwardly by diſcipline, as well as by the Word, Chr ſt hath this Scepter and Rod, and none …e for the ſoules of men; he hath the Key of David, he that is Prince over the Kings of the earth: wherfore no man hath power to alter this, for that were to advance man aboue Chriſt.
2 The Lord uſeth to for…ſhew his people what ſhould be altered before it come to paſſe, that changes diſturbe not their minds. This is plain; for thus be did before hee placed his name in Ieruſalem, before Chriſt came, before the Gentiles were to be called: Wherfore if the Lord would hauehave altered this, he would hauehave told it his Diſciples, elſe Chriſt ſhould not be ſo faithfull a Prophet as Moſes, who ſhewed that covenant was to endure till Chriſt ſhould come: elſe Chriſt ſhould not ſhew all things needfull to his Church.
3 The Lord ſhakes the heaven and the earth but once, after Moſes & the Prophets, Hag. 2, Heb. 12, therfore there is no alteration afterwards of any thing touching the worſhip of God. The Lord joyneth a renewing of his covenant, with the inſtitution of all things any way needfull for his Church.
4 To deſire a new form of government is to caſt off the Lord from raigning over us, 1 Sam. 8.7, which place binds in Eccleſiaſticall as firmly as in Civill.
1 Becauſe the Lord inſtituted this, as well as that: 2 there was no expreſſe commandement that the people ſhould ever be tyed to this form of government, but that it was rather appointed that they ſhould hauehave a King, & his duty deſcribed: 3 the people deſired it becauſe they would be like the world in ſtate and pomp: 4 they did not firſt know the Lords pleaſure, but headily followed their affections. This place ſhews that men who alter the government appointed by the Lord, though it ſhould be into another form lawfull in it ſelfe, deſpiſe the Lord: 2 that ſuch exclude the Lord from raigning over them.
Like to this is that Iudg. 8.22, where Gideon being offered the Kingdom, refuſed it for this cauſe, that the Lord might raign over them; which plainly ſhews what wrong they doe to the Lord, & his people, which bring in another government then the Lords? For the Lord elſe would raign, defending his people from all ſpirituall enemies, gently carrying his lambs upon his ſhoulders, and leading them that are great with yong, Eſay 40.11, whereas now Satan is every where let in by ſeducers and idle ſhepheards, the Lords name is not known; his goodnes & mercy obſcured and hid; men are toſſed up and down, hindred in their callings, looſing their money, and maintaining unprofitable d…oans.
A ſecond queſt…on, how may the diſcipline of Chr ſt be known? Anſw. by the…e notes.
1 For the perſons, Chriſt preciſely forbids any one man to exerciſe Lordſhip and A…thority over his people, Luk. 22. This w…ll bee more apparant hereafter, therfore the government wherin any one Lo…ds …t over the reſt is not Chriſts, but where there is equality for juriſd…ction.
2 That which is moſt ancient, neereſt, or rather one with the form followed by the Apoſtles, undoubtedly is Chr…ſts. Now ſuch is not primacy of one over an other.
3 That in the which men proceed in th…ir cenſures by the rules of the Word, which teacheth who ought to be bound, and who …ooſed. But ſo doe not they which govern by Popiſh canons, by forced oathes; but ſuch as proceed by admonitions, rep…oofs, &c. according to Mat. 18.
4 That which beſt provides for the ſafety of mens ſoules, and moſt furthers every man in the di…charge of his duty, that is from Chr…ſt; for he onelyonly ſo governes; none elſe having ſuch w…ſedom or will. Such is not the government by ſome one perſon over many congregations, which hee is not able poſſibly to overſee, but the contrary.
5 Which proceeds not after the manner of a worldly government, fearing men with outward to…ments, fines, impriſonment, and the like, but in the power of the ſpirit, and giv ng men over to Sathan. Chriſt maintaineth his government by no ſuch forcible meanes.
6 That which is contrary or much oppoſite to the gove…nment of Rome: for Antichriſt corrupted …, Sacraments and all: and …t were worder …f this ſhould not be corrupted, by wh ch hee raignes moſt, and moſt effectually e…abliſheth his kingdom amongſt men.
By all which, men not prejud…cate; and deſirous to learn and practiſe the truth, may underſtand what that is ſo much urged and preſſed, rather by force of armes, then evident ground of Scr ptures.