Certain Observations, Section 3
SECTION III.
HAving hitherto treated of ſome mayne grounds of the Magiſtrates authority, the pillar of arbitrary government. It remaines to come to the controverſie concerning the perſons by whom the Church is to be governed. In handling whereof, I deſire the Chriſtian Reader, well to weigh the grounds againſt the form ſo much extolled now a dayes.
I know there are three ſpecial things that make men, otherwiſe not evill-minded, qu…te rej…t our cauſe: wh…ch hee that w…ll j…dge …ght of, muſt lay aſide, elſe he ſhall b… bl…nd…d, ſo as he cannot d…ſcern the truth.
1 The firſt is long and ancient cuſtom in the Church of Chriſt, wh ch to many is a law ſtand…ng in great force. For th…s firſt po…nt know, there is no preſcription againſt the King, m…ch leſſe againſt the King or heaven; and even the beſt Churches hauehave had bad cuſtomes (w…tneſſe the Patr…a…kes Polligamy) in do…ng evill, and the omiſſion of the feaſt of Boothes, which was not kept from Ieſhua till Ioſiah. Therfore thou muſt not ſo look what this or that man that were before thee, hauehave done, as what Chriſt the ancient of dares hath commanded thee to doe. And the longer by any forged evidence his right hath been kept from him, the more ſ…ould every one ſtriue in his place, to ſet him in poſſeſ…on again.
2 A g…eat Obſtacle is the allowance of the Magiſtrate of this government; therfore ſ…ch as ſtand aga nſt this form ſeem to derogate from Pr nc…s authority. For th…t then, though I know t dangerous to meddle w th …uch perſons, yet the controverſie being tw…xt God and man, who feares not the Lord more then all men? Therefore this muſt firmly be held ever: That the beſt Princes are ſubject to command & appoint things unlawfull and hurtfull to the people. Thus did David in numbring of the people, thus Salom…n. 2 The Magiſtrate is overborn with ſhews of reaſon, as though this were the moſt profitable form. So the ſinne lies heavy upon them that perſwade him. 3 They that are the Defendants farre more incroach upon the Magiſtrates right then we doe. As, God willing… all be ſhewed in the things that follow hereafter. 4 Reade in Hoſ. 5, the great ſin of the Iſ…a…lites for following the command of the Prince in ſubjecting themſelues to the Trad tions then in force. For Magiſtrates, as they hauehave all authority from the God of heaven, ſo ought they and all others to obey abſolutely, ſo far as may ſtand with his good pleaſure. Men muſt not like flattering Athieſts, imagine that Princes commands, e…ther juſtifie evill, or aboliſh the nature of that wh…ch is good.
A third let is old Adam, yet raign…ng in men, which is the greateſt enemy to the Kingdom of Chriſt; and in this, …gnorance in many makes them ſtand for the preſent government, dreaming that we would hauehave a ſtrange confuſion in the Church of Chr…ſt; not conceiving what order was eſtabliſhed in the Apoſtles time, and that this order now in place, keeps out the order which the Lord himſelfe hath eſtabliſhed.
Therefore, reade firſt I beſeech you brethren, and then judge righteous judgment: we would hauehave Chriſt raigne over all, and each keep in that compaſſe he hath appointed, doing their ſeverall offices, without intermedling with ſtrange buſineſſes, which weaken and unfit them for the Churches ſervice. A ſecond argument of corrupt nature is carnall deſire of liberty, which is the ſtrongeſt adverſary to beat down and vanquiſh. For men hauehave ever reſolved to break the bonds of Chriſt, and not to hauehave him raign over them. This makes many to rage and blaſpheme the contrary form to theſe times, becauſe they are like untamed heyfers that cannot bear the yoke of Chriſt. This ſhould rather perſwade againſt this preſent form of government, ſince men naturally are enemies to God, and cannot brook the Ordinances rightly to be adminiſtred: and ſ…condly that to ſuffer men to hauehave their own will, is a thing moſt dangerous to them, as to the Iſraelites in chooſing their King, or obtaining Quailes. Oh conſider, thou man, that art called a Chriſtian, how thy diſobedient life cauſeth the way of God to be evill ſpoken of, and ſo thou layeſt ſtumbling blocks before Papiſts and Turkes, and bringeſt fearfull woes upon thy ſelfe. This comes in part for want of ſtrict diſcipline: and therefore be content to deny thy ſelfe, and fall not upon Chriſt. And ô yee that ſit in the throne of God, make way that Chriſt this King of glory may come in, and ſet up his throne amongſt us outwardly.
Many objections againſt this truth are brought, eſpecially the antiquity of Dioceſan Biſhops, which hauehave been even ſince the Apoſtles times: the ſeven Angels, Rev. 2.3, they ſay were Dioceſan Biſhops, and Hiſtories mention the being and continuance of them in the Church. To this it is, and may be truely anſwered. That there are divers kinds of Biſhops. 1 Apoſtolicall, which onelyonly are pariſhionall, theſe were Paſtors, Teachers and Elders. 2 Such as were Paſtors onelyonly, though over many Churches, ſuch were the Biſhops of the Primitiue times. 3 Dioceſan Biſhops which came in afterwards, and ſo they roſe till they came to the Popedom. That Dioceſan Biſhops were in the Apoſtles times, it wants all ſhew of reaſon, as is proved ſufficiently before. For that out of Rev. 2. & 3, I referre the Reader to the diſcourſe betwixt Mr. Downam, and the Anſwerer of h…s Sermon. OnelyOnly conſider, that cannot poſſibly be meant of Dioceſan Biſhops. For Acts 20, Paul left none ſuch, but there all Elders are Biſhops. 2 All Miniſters are Angels, therfore it cannot be meant of Dioceſan Biſhops. 3 It is againſt all h…iſtorie, both Divine and Eccleſiaſticall to bring in any ſuch conſoc ation of Churches, witneſſe the Centuries. 4 The Lord, if there had been divers Congregations in thoſe places would hauehave ſpoken, as Paul doth Gal. 1, To the Churches of Galatia; to the Angell of the Church of Epheſus, &c.
1 It may be demanded how theſe could creep into the Church, and men never eſpy them? Anſw. Thoſe firſt times were very troubleſome, which cunning and deceitfull men make their advantage, for they fiſh in troubl…d waters beſt of all.
2 In Cities there was but one Congreg…t…on when the churches were firſt planted, and ſo but one Paſtor, which was called B… ſhop onelyonly; which when the Church increaſed & more congregations were eſtabliſhed, yet continued his carefull overſight (which was then his Biſhoprick) not ſo much for deſire of preeminence, as either of ignorance of his duty, in this kinde, or provident care and reſpect ſuch had of their brethren.
3 Men gaue reaſon and ca…nall policy too great rule both in ceremonies and diſcipline, and the Church then labouring with content…ons, thought that the appointing of one over the reſt, would bee a meanes to ſtill all, and keep them in order.
4 Men being choſen at firſt as arbitrators rather then Iudges; for the excellency of their graces, and deſerts to the Church, then for any authority of their places; Others following in the ſame ſeats, of more ambitious ſpirits, though inferiour in gifts, did challenge ſuperior…ty by a kinde of ſucceſſion.
5 The dignity of the Cities, and liberallity of the firſt Emperours, did much help forward this buſineſſe, not intending any hurt: For the myſtery of iniquity did worke cunningly and inviſibly.
Having removed out of thy minde, what blinds many an eie, now a little conſider what grounds the Scripture affoords againſt this form of government. And firſt that, Luk. 22.24.25.26, wh…re the Diſciples contending who ſhould be greateſt, our Saviour remoues this conce…t, by ſhewing them plainly they ſtroue for that their condition was not capable of. For the k…ngs of the Gentiles and their officers, hauehave both t…mporall authority and great Titles fitting their eſtate, But you ſhall hauehave neither ſuch authority one over another, nor ſuch titles: but he that is greateſt in gifts and reſpect, let him arrogate no more over his brethren then if he were the leaſt. This place is plain, not onelyonly againſt ambition, but ſuperiority in degrees, authority and titles. 1 Becauſe it is made a property incommunicable of Princes and Civill Magiſtrates to hauehave ſuch authority. 2 Becauſe Chriſts Kingdom muſt not be like the kingdoms of earthly Princes, but like Chriſt converſing amongſt his ſchollers. In the 27 verſ. hee ſhewes directly though we were maſters, yet we ſhould be amongſt them that are under us, as if we were ſervants. The firſt part therefore ſhewes their fooliſhneſſe in deſiring that which could not be given them, which was indeed ambition: The other reproues their deſire of commanding and Lording over their fellows.
2 The ſecond Argument againſt Lord ruling Dioceſan Biſhops is from Acts 20.28, where the Apoſtle ſhewes the office and nature of an Apoſtolicall Biſhop, which is a perſon ſet over a flock by the Holy Ghoſt, to feed that Congregation of Chriſt with others: Heere by feeding according to the uſuall manner of Scripture Diſcipline is meant too, as may be gathered from Ezech. 34, and Ioh. 20. In which places feeding extends to all Miniſteriall duties, whereby the good and ſalvat on of the flock may be procured. This place proues, 1 that there ſhould not be one alone, but many, which hauehave the care of the ſame flock. 2 That they are all bound to tend the flock, exerciſing diſcipline to the ſame; for the Apoſtle ſpeaks to all. 3 Though there be difference in reſpect of the diſpenſation of their Miniſtery, yet they are alike in reſpect of the generallity and extent of their charge, ſecondly, in that all are to concurre and hauehave their ſeverall gifts and diligence imployed both in doctrine and diſcipline. 1 This place upon this ground quite overthrows Dioceſan ruling Biſhops, becauſe they are alone. 2 They hauehave no pa t cular flock, and ſo by conſequence are no Miniſters. 3 They challenge ſole juriſdiction to themſelues and their officers, debarring all others from medling.
3 A third place of Scripture 1 Pet. 5.1.2.3, Elders are to be foreign overſeeing the ſtate of the flock over which they are. If therefore the Elder and Biſhop bee all one, and that the Lord hath put no d…fference b…twixt them, then there ought not to be one alone, which either is to arrogate the name or nature of Biſhop. This place is ſtrengthened from the place forealledged Act. 20, where the Elders are firſt called Presbyteri, afterwards Epiſcopi: This is plain in Tit. 1.5, compared with the 7 verſ. where Elder and B…ſ…op are all one. Where God hath appointed many to one common buſineſſe, man may not reſtrain it to one. This is to adde to one, and dimin…h from others, both which bring c…ſes upon the doers.
4 Phillip. 1, There were divers Biſhops in one Cit…e, therefore in thoſe times one alone had not any ſuch Dioceſan Biſhoprick, as ours claym. All that were exerciſed in any Miniſteriall function, or imployed for government, are ſaluted by the name of Biſhops: Therefore it is plain, one alone was not Biſhop, nor one more then another; By which may bee ſhewed plainly, that the Angell Revel. 2, ſignifies the whole body of the Miniſtery: For Metaphoricall places muſt be expounded by plaine places. So Pſal. 34.8, & 79.2, and in many other places.
5 Epheſ. 4.11, 1 Tim. 3.1, where the Apoſtie deſcribes the Miniſters and Officers of Chriſt, he hath not mentioned any ſuch one which ſhould hauehave the ſuperiority and juriſdiction, which proues firmly there ought to bee none ſuch: for no work, no office. Now the holy Ghoſt hath not aſſigned any ſuch work to any. 2 The Holy Ghoſt deſcribeth moſt exactly the office of the high Prieſt, and his garments apart from the ordinary Prieſts: So hee would now, if there had been any ſuch order in them. 3, 1 Tim. 3, H…e deſcribes the o…lice of Deacons and Widdows and would hee not theſe? 4 The Apoſtle ſalutes in his Epiſtles all Orders, Phil. 1.1, and there is no mention of a Dioceſan Biſhop.
6 Argum. Diſcipline is in the hands of the Miniſters and Elders, & whole Church, Math. 18. Therfore not in one mans hands. This place is firme; for the Church is made the higheſt to which the laſt appeale is, and that which rents and ſevers corrupt members, from the body; This therfore cannot be one man: For Eccleſia ever ſignifies a company, and number comming together. All theſe places are firm, and mainf… plainly the unlawfulneſſe of any Dioceſan Biſhop.
Now follow ſome reaſons proving the ſame truth, that there ought not to be Dioceſan Biſhops.
Reaſ. 1. Chriſt meaſureth out gifts to all, according to the place and office they ſuſtaine and are to diſcharge. But no man hath gifts ſufficient now to diſchage this great and weighty calling, to execute diſcipline over a whole Province. That this is plain appears, in that the Apoſtles themſelues appointed in every Congregation Diſcipline to be executed, and did not arrogate authority over the Churches, but gaue charge that each Congregation ſhould execute diſcipline it ſelfe. 2 It as hard, if not more difficult, to execute diſcipline, as to feed all a Dioceſſe or Province, by teaching: But who dare arrogate ſo much to himſelfe? 3 Who is there now a daies, that hath an hundred times more ſufficiency then an able Miniſter? which hee muſt hauehave by proportion, having ſo many charges under.
2 It is not lawfull for man to deviſe a calling and office which excludes any Ordinance, and Calling appointed by the Lord, for that never comes from heaven: But Dioceſan Biſhops exclude Elders that are appointed by the Lord, as may appear, 1 Tim. 5.17, and …ha… more fully hereafter (God willing) be ſhewed.
3 If Dioceſan Biſhops were from God they ſhould hauehave place in the Church according to the quality of the work wherin they are exerc ſed, and for which they are cheifly inſtituted: But they hauehave no place, according to the work of Diſcipline, vvhichwhich is infe…our to the M…niſtery of the word, as ſerving onelyonly to make it effectuall; whereas they hold a place aboue the moſt painfull Miniſters of the Word.
4 Appointing Dioceſan Biſhops, argues Chriſt Ieſus of want of providence, as though he had not foreſeen enough what is needfull and fitting for his Church in all times: wheras he is the wiſedom of the Father, and one that ſees all things in an inſtant with their circumſtances; therfore could not but ſee what diſſention would ariſe in his Church after his departure. 2 It argues Chriſt of want of power, as though Chriſt could not ſufficiently procure the weale of his Church by his own meanes, except mens device, and policy concurred with all.
5 It is unlawfull for carnall policy to deviſe any calling, and place it aboue the calling of God. This is like Ahaz his Altar, with the Altar of the Lord: But Dioceſan Biſhops are meerly a fruit of carnall policy, and placed aboue Paſtors, Teachers and Elders, which are appointed of the Lord. This Argument is firme, for things of Divine Inſtitution, are moſt excellent, and moſt neceſſary; therefore ought to keep their place, and order aboue all mens beſt inventions.
6 Any new government, where the Lord hath ſet a former, is a diſpiſing of the Lord, becauſe he can govern without it, … Sam. 8.7. If in the Common-wealth, as well in the Church.
7 Setting up this calling, robbes the Miniſters of their calling and being, therfore it is unlawfull: For Miniſters by reaſon of Dioceſan Biſhops, are not rightly introduced, they can not come in by the means and way Chriſt hath appointed, that is, by the election of the people &c. And they muſt be no further nor longer Miniſters then they are licenſed by them; As much therfore (as Gregory ſpake of univerſall Biſhops) as is given to theſe, ſo much is taken away from the true and lawfull Miniſters of God.
8 It is a horrible and crying ſinne to ſubject the ſons of God & members of Chriſt, to any one man in ſpirituall diſcipline: what then is it to ſubject the Embaſſadours of Chriſt that are ſent by the Lord, and make themſelue, when their Maſter hath given thē liberty, and freedom from ſuch? This argument is firm, becauſe all Miniſters are ſervants of the Church, not Lords over the heritage of Chriſt. This is therfore to encroach upon Chriſts right.
9 It is great preſumption to continue this form of government, which hath been ſo hurtfull to the Church already. Is not th…s to tempt God? wil not the burnt child dread the fire? Cannot long experience of former and latter times, procure ſo much at our hands as that wee ſhould preferre the Lords own Ordinance before mens inventions?
10 New Lords, new lawes: Altering the Governours hath …t not altered and changed the form and manner of governing and rules and laws to be obſerved in diſcipline: ſo that Scriptures are not now in ſuch requeſt, but men muſt make Canons of their own, therby to hold the people in ſubjection.
11 No new Lord ſpirituall but hee claymes further authority then the Lord hath given to any man on earth. So hath the Pope, ſo doe all that exerciſe Lordſhip in the Church of Chriſt: Becauſe when men hauehave once paſt the bounds, they run further: as that authority Chriſt giues, and the Scripture warrants, is not ſufficient to …pho…d their kingdom withall, ſo doe theſe claim, not onelyonly generall ſubjection, and an oath of car…on call ob…d…ence both of Miniſters and people, which is great uſurpation: but take further authority to appoint and inſtitute teaching ceremonies to ſtirre up the dull minde of man, to ſpeak in their own phraſe.
12 They that erect another ſtrange government, withdraw their harts from Chriſt, and ſeek not ſo carefully to be taught by him, but reſt like the Iſraelites in their King. This we ſee generally amongſt us; as it was, and is in Popery, men truſt others, themſelues mean-while ignorant and ſecure. So doe our ignorant; nay people more prudent to, truſt the Biſhops, as they are called, and never ſearch the Scriptures then ſelues, to know ſuch things, as neerly concern them, nor will credit the truth it ſelfe preached by others, that are the faithfull Embaſſadours of Chriſt, becauſe of the ſuppoſed learning and knowledge in theſe men. This argument is ſound, becauſe all occaſions of ſin, and eſpecially idols, and corrivals with Chriſt are to be removed.
13 Chriſt promiſeth his preſence equally to every Congregation; therfore none may lay claym to hauehave ſuch authority, as our Ordinaries challenge: for where there is no ſpeciall promiſe, there is neither priviledge nor authority. Now Ordinaries hauehave no ſpeciall promiſes made them.
14 No man ought to take any thing upon him, except it be given him from heaven: theſe men hauehave it from the earth, Io. 3.
15 Donation of Princes is no ſufficient ground for men to exerciſe authority over their fellows: 1 Becauſe it is directly againſt Chriſts commandement; 2 Chriſt though he were the Sonne of God, yet had both an immediate voice from heaven to conſecrate him, and the Word to proue his calling by: So Iohn Baptiſt, which examples binde us to hauehave a direct word for every calling brought into the Church.
In a word, how can men anſwer ſoundly and throughly, Popiſh arguments for Primacy, or overthrow that opinion which hath overthrown more ſoules, then any hereſie, or heatheniſh dream ever in the world hath done; if they admit this ſuperiority of Biſhops over Dioceſſes? Wherfore in this reſpect I am perſwaded, Chriſtian Reader, thou doſt eaſily ſee, that the Miniſters that ſtand out againſt this, doe but that which thou and I ought to doe, ſtriving for Chriſts Kingdom, and Priviledges, and Lawes to be kept entire to himſelfe. And as his Propheticall and Prieſtly offices, hauehave been ſuffered for; ſo muſt men ſuffer for this, and by ſuffering they ſhall prevail.
Why therfore doe any ſpeak againſt men in this kinde? ſince they doe it in louelove to Chriſt, for the good of the Church, ſ…ewing all due reſpect to the Magiſtrate, notwithſtanding in this they diſſent from him, procuring the peace of the Common-wealth, as much as any in their places.