Twenty-Nine Lectures, Lecture 17
The ſeuenteenth Lecture of the Church.
COncerning the matter of Church-Gouernment I ſhewed you in the laſt exerciſe, that the whole frame of it did conſiſt of three Principles; Firſt, of ſome actions and duties to be done in the Church; ſecondly, of ſome Officers or Perſons that muſt doe them: Thirdly, of certaine Rules and directions, whereby thoſe Perſons are to be guided in doing thoſe duties. Of the firſt of theſe three, namely,The ſecond principle whereupon Church-gouernment conſiſteth, viz. the Perſons or Officers that are to performe this duty. of the Actions and Duties to be done in the Church wee hauehave ſpoken already in the laſt Exerciſe. Now we are to ſpeake of the ſecond point, as God ſhall aſſiſt vsus, namely, of the Perſons or Officers that are to performe theſe Duties: For eueryevery Duty to be performed in the Church doth of neceſſitie require ſome Perſon or Officer for to performe it. Now eueryevery member of the Church is not preſently an Officer of the Church, but firſt a man muſt be a member, and afterwards as his fitneſſe is, hee is to bee made an Officer; neither yet is eueryevery Officer to manage eueryevery duty, but ſeuerall duties are to bee matcht with ſeuerall Officers; and eueryevery Officer is to bee confined to that particular Dutie, which hee is appointed vntounto.
If you aske me, Queſt. who, or what manner of perſons or officers theſe are? My anſwer is twofold: Anſw. 1 generallyFirſt, I anſwer in generall, that theſe officers muſt hauehave two things: firſt, they muſt be qualified with a competent meaſure of gifts, fit for ſuch offices;Church-officers muſt hauehave two things: Firſt, they muſt be qualified with a competent meaſure of gifts. ſecondly, they muſt be appointed to ſuch offices, by the order and authority of the Church wherein they liue. Firſt, they muſt be qualified with a competent meaſure of gifts fit for ſuch offices: for ſuch is the admirable wiſedome of God, that as he hath ordained diuerſe adminiſtrations (that is to ſay, duties) to be done in the Church; ſo proportionably he hath giuen diuers gifts, that is, enablements for the adminiſtration of ſuch duties. And theſe gifts hee hath not heaped vp all together vponupon one man, for one man is not able to receiue them all, at leaſt not to vſe and weeld them all, but hath diſtributed ſome to one man, and ſome vntounto another, to eueryevery one ſeuerally as himſelfe pleaſeth. So the Apoſtle deliuers the matter very plainely and pithily in the 1 Cor. 12.4. to the eleuenth verſe, where hee ſpeakes of adminiſtrations, gifts, and offices; and ſaith, that one and the ſame Spirit diſtributeth to eueryevery man ſeuerally, as he will. And theſe three hauehave both a mutuall correſpondency too, and a dependency in Nature with each other, and are inſeparably ioyned together: adminiſtrations require gifts, gifts require officers, and officers require adminiſtrations; yea, adminiſtrations require not gifts onelyonly wherewith, but officers alſo by whom they are to be executed: and gifts require not officers alone by whom, but adminiſtrations alſo whereupon they are to be imployed: and officers require not onelyonly adminiſtrations which they are to execute, but gifts alſo whereby they are enabled to execute them. Adminiſtrations without anſwerable gifts and officers are but dead matters, there is no life in them. Gifts without officers and adminiſtrations anſwerable, are idle things, there is no profit in them. And ſo officers without adminiſtrations and gifts are meere ſhadowes and ſhewes, no truth nor ſubſtance is in them: So that theſe three are inſeparably ioyned together. And hence it is, that whatſoeuer duty the Lord would hauehave to ſucceed happily, ſtill thorow the whole booke of God, wee ſhall finde that hee matcheth that duty with gifts and officers accordingly. This we may ſee in the twenty fiue, and twenty ſixe, and ſo to the thirtieth Chapter of Exodus, there was a Tabernacle to bee built, and an Altar, and an Arke to be made; here is the adminiſtration: then looke in the 31. Chapter, ſecond and third verſes, and wee ſhall ſee, that there were preſently gifts and officers fitted thereto. In the ſecond verſe there was Bezaleel, whom God had called by name for that worke: and in the third verſe there were gifts too, Whom I hauehave filled with the Spirit of God in wiſedome, &c. So likewiſe in Matth. 9.37. and chap. 10.1, 2. In the ninth Chapter, verſ. 37. our Sauiour ſaith, The harueſt is great, &c. here is the adminiſtration, the preaching of the Goſpell: and in the tenth Chapter, the firſt and ſecond verſes, there are gifts and offices ſuted thereto; for Chriſt calls his Diſciples, and giues them gifts for this purpoſe. That may ſuffice for the firſt point.
Secondly,Secondly, they muſt be lawfully appointed to ſuch offices. they muſt lawfully be appointed to ſuch offices by the authoritie and orders of the Church wherein they liue; Tit. 1.5. the Apoſtle ſaith to Titus, that hee left him in Crete to ordaine Elders, &c. I hauehave appointed thee (ſaith he;) hee was not to doe theſe things of himſelfe, but according to the Orders eſtabliſhed by Paul in that place. And there is great reaſon for it: for whereſoeuer an officer is thruſt on a people againſt, or beſides their Orders or Cuſtomes, it breedes in the people diſcontent againſt him, and makes, that neither hee nor his ſeruice is well accepted of them. But what if we liue in a Church where the Gouernment and Orders are corrupt? I anſwer: It were for to bee wiſhed, that in all places officers might bee made after the beſt and pureſt manner: but when we liue in places where we cannot be ſerued with the beſt and fineſt, wee muſt bee ſerued with courſer, wee can hauehave no better than the place will yeeld. Therefore if an officer bee appointed, after the vſuall Orders and Cuſtomes of the Church, though ſomewhat corrupt, if withall he be qualified with ſome competent meaſure of gifts, this ſufficeth to make him a lawfull officer to them, and ſo hee is to bee accepted and eſteemed. And that theſe two are moſt neceſſary, as none being a lawfull officer ordinarily that hath not both; and moſt ſufficient, as that whoſoeuer hath theſe is a lawfull officer, appeares by theſe Reaſons: Firſt, that which a man is lawfully ſeazed on, he muſt hauehave both right to, and poſſeſſion in. When God giues a man gifts, he hath a poſſible right; and when he is appointed by the Authoritie and Orders of the Church, that giues him actuall poſſeſſion. Secondly, eueryevery ſuch officer is an officer both for God and for men, and therefore hee muſt bee inueſted by each; Man inueſts him by appointment, God inueſts him when hee is qualified by himſelfe, and appointed by man according to Gods ordinance. So much for the firſt generall anſwer, that officers in the Church muſt bee men qualified with a competent meaſure of gifts. Secondly, that they muſt bee appointed thereto by the Authority and Orders of the Church wherein they liue.
Anſw. 2 Particularly, What theſe Officers are.Now I come to anſwer particularly, and by name to the Queſtion, namely, what theſe officers are. It were too great a labour, and yet to no great purpoſe, to reckon vp all particular officers, that hauehave had to doe in Church buſineſſes; for beſides the ordinary, there hauehave been many extraordinary. Some in our Sauiours time, and the Age next ſucceeding: as Apoſtles that were to teach at large through the whole world, Matth. 28.19, &c. and Prophets to foreſee and foreſhew things to come, as Agabus, Act. 11. and Euangeliſts to bee Aſſiſtants to the Apoſtles. Others there were alſo in many Ages after, as Exorciſts, Doore-keepers, Acolutiues, and Readers, &c. but whether theſe were in, rightfully or wrongfully, is to bee ſeene hereafter. In the meane time we will ſpeake of ſuch officers as were of ordinary and neceſſary vſe in the Church, either ſuch as were indeed, or elſe are pretended ſo to be on probable and plauſible grounds. Wee will begin with the officers of the Miniſtery, as that being the principall duty, and ſo they the principall Church-officers in the moſt ſtrait and proper ſenſe. We will take them in their orders: firſt, we will begin with Biſhops: ſecondly, we will come to Presbyters, then to Doctors, then to gouerning Elders, then to Deacons, then to Widowes, then to other Aſſiſtants: laſtly, we will come to ſpeake of the Chriſtian Magiſtrate.
Firſt, wee will begin with Biſhops; and firſt,Firſt, Biſhops. Firſt, their name. wee will ſpeake of their name; ſecondly, of their office. Firſt, of their name. Biſhop is as much to ſay, as an Ouerſeer in the Originall; and it is attributed vntounto them by a kind of excellency: for there are many Ouer-ſeers, but theſe are the chiefe (in the Scripture ſenſe) that are, and theſe are Ouer-ſeers by a kind of excellency, whether we reſpect the perſons they ouer-ſee, or whether we reſpect their deſignement to that office, or whether wee reſpect the worke they doe. Firſt, if we reſpect the perſons they ouer-ſee, they are ouer-ſeers by a kind of excellency, for they ouer-ſee the faithfull, or the flocke of Chriſt: for whereas they hauehave other ouer-ſeers, as they are Subiects, they hauehave the King, and other Magiſtrates to be their Ouer-ſeers; yet none are ſo as theſe, for theſe are their Ouer-ſeers, as they are the flock of Chriſt. Secondly, if we reſpect their ſpeciall deſignment ouer that flock, they hauehave a more ſpeciall deſignment ouer the Lords flock, than any other Ouer-ſeer hath ouer any other people; the holy Ghoſt makes them ouer-ſeers after a ſpeciall manner. Thirdly, if we reſpect their worke, which is to feede, and that not with bodily foode, but with ſpirituall and heauenly food to eternall life. All theſe are intimated, Act. 20.28. Take heed to the flocke ouer which the holy Ghost hath made ye Ouer-ſeers, to feed the Church of God, &c. Firſt, they are Ouer-ſeers, and that by a kind of excellency; firſt, in reſpect of the perſons they ouer-ſee, which is, the flocke of Chriſt; Take heed to the flocke, &c. Secondly, in reſpect of their ſpeciall aſſignment; ouer which the holy Ghoſt hath made yee Ouer-ſeers. And thirdly, in reſpect of their work, to feed the Church of God, &c. And as this name Ouer-ſeer is reſtrained onelyonly to theſe, ſo it may bee ſafely extended to eueryevery particular in that kind, and ſo is the vſe in Scripture, Phil. 1.1. To all the Saints in Chriſt Ieſus which are at Philippi with the Biſhops, &c. And moſt plainely in the 1 Tim. 3.1. If any man deſireth the office of a Biſhop, &c. this is the generall ſignification of the word in Scripture. But you ſhall vnderſtand, that by common practice of ſpeech, I find this name alwayes, almoſt euer ſince the Apoſtles times particularly applied to thoſe that hauehave a primacy and precedency in the Church aboue their fellow-Miniſters; and ſo Biſhops are not Ouer-ſeers of the flocke onelyonly, but alſo of the Paſtors too within ſuch a compaſſe, ſome greater, ſome ſmaller, which we call Dioceſſes; and as this is generally ſo in all antient Writers, ſo likewiſe if the Poſtſcript be authenticall, 2 Tim. (as for any thing I ſee it muſt) then the Scripture fauours it too: for there Timothy is ſaid to be a Biſhop in this ſenſe, and ſo had other Paſtors vnderunder him. And ſo much for the ſignification of the name, Biſhop.
Secondly, their office, conſiſting in two things. Firſt, in ordaining Miniſters.Now wee come to their Office; (we ſpeake ſtill in the particular ſenſe) their Office (beſides their preaching and other miniſteriall Duties common to all Miniſters) conſiſts, Firſt, in ordaining Miniſters; ſecondly, in reforming things amiſſe. Firſt, in ordaining Miniſters: So it is ſaid of Titus, that hee was left in Crete to ordaine Elders, Titus 1.5. and ſo in the 1 Tim. 5.22. the Apoſtle would hauehave Timothy lay hands raſhly on no man, &c. What is it to lay on hands, but to ordaine Miniſters? And this Timothy muſt doe; and thereto Antiquitie ſo plainely agrees, that Ierome, though otherwiſe bitter enough againſt Biſhops, acknowledged it to be done by them, and miſliked not the doing of it. And ſurely, ſeeing ordination muſt be continued in the Church,The obiection that the Apoſtles did ordaine as Apoſtles, not as Biſhops; and Timothy and Titus as Euangeliſts not as Biſhops, anſwered. ſome Perſons muſt needs hauehave a ſpecial ouer-ruling hand in it; and who are they but Biſhops, that is, they that are higheſt and chiefeſt in the Miniſtery? So the Apoſtles, and ſo the Euangeliſts being the chiefeſt in the Miniſtry, did ordaine Miniſters. If it be ſaid, that the Apoſtles ordained not as Biſhops, but as Apoſtles; and Timothy and Titus not as Biſhops, but Euangeliſts, yet the ſame office being of neceſſitie ſtill to be performed, ſome muſt alwaies be in the Church, anſwerable to them in that reſpect, call them how you will, if not Biſhops, yet they muſt hauehave as much authoritie in this buſineſſe, as I for my part do aſcribe to Biſhops. It is true, that extraordinary Officers are not to be imitated in extraordinary workes: but in their ordinary workes of continuall and neceſſary vſe, when extraordinary Officers ceaſe, ordinary muſt ſucceed them. I doe not ſay, they did this wholly and alone, but ſtil other Presbyters or Miniſters were aſſiſtants, and layd on hands with them: and ſo it was in the Primitiue Church, and ſo our Law requires, that the Biſhop ſhould make no Miniſter, vnleſſe other Miniſters be with him: but yet ſtill they hauehave the chiefe ſtroke; the power of ordaining is in the one, the approbation in the other.
The ſecond thing wherein their Office conſiſts,Secondly, in redreſſing things amiſſe. is in ouerſeeing, and redreſſing things that are amiſſe: for this purpoſe was Titus left in Crete to redreſſe things amiſſe, Titus 1.5. and that not in the people onelyonly, but in the Miniſters alſo, 1 Tim. 5.19, 20. Againſt an Elder receiue none accuſation, but vnderunder two or three witneſſes; them that ſinne openly rebuke openly, &c. Timothy was at Epheſus, as Titus was at Crete, to redreſſe things amiſſe, and there were many Miniſters there, and theſe muſt bee reformed too; and therefore the Apoſtle would hauehave him in redreſſing things amiſſe amongſt them, to receiue no accuſation againſt them but vnderunder two or three witneſſes. So that there muſt bee one aboue the reſt, for the performance of this Duty: the ſame Reaſon may bee proportionably applied for this, as for the former, for ſeeing ſome miniſters muſt bee redreſſed, then there muſt be ſome that muſt hauehave this power to doe it; and who are they but Biſhops that are in the chiefeſt places? I doe not aſcribe to Biſhops hereby any abſolute power ouer their Brethren, as to doe what they liſt, but a limited power to proceed with the approbation of their Brethren: neither ſay I, that theſe were ſimply Dioceſan Biſhops, as ours are, but ſurely they were ſuch as had ſome compaſſe of iuriſdiction allotted them, wherein were many Congregations, at leaſt many Miniſters whom theſe did ouer-ſee. Thoſe of the Presbytery hauehave one that is chiefe amongſt them, and ſo is the confeſſion of the Reformed Churches. And Maſter Caluin himſelfe confeſſeth as much, that in the ancient Church there were ſuch Superiours; and ſaith further, that their proceedings were not contrary to the Word; yea, and hee ſhewes and approues the reaſon why ſuch were choſen, and that was of purpoſe to preuent diſſention, which by equality would ariſe. Miſtake me not, as if I did meane to ſettle in Biſhops any Princely authority or Lordlike command; neither he, nor they, nor I intend it, but that at leaſt there muſt be one ſuperiour, and aboue the reſt for order-ſake. For ſo it muſt needs be in all Companies and Societies whatſoeuer, elſe it cannot ſtand. There were many Miniſters in Epheſus, Act. 20.28. And ſo Act. 15.35. we reade of many that were in the Church of Antioch, and ſome of them are named, Act. 13.1. Now what diſorder would there hauehave been in theſe Churches, if one had not been aboue the reſt? What danger of Schiſme would there hauehave been? How could matters hauehave been decided amongſt them? Who ſhould there hauehave been to hauehave moderated their actions? The freeſt State that euer was, hath one Superiour aboue the reſt, as Venice hath her Duke, Rome hath her Conſuls, &c. yea, the Apoſtles themſelues exerciſed this order amongſt themſelues; ſome in one Cauſe was Moderator, ſome in another. Nay, I adde further, that they exerciſed power, though not ouer themſelues, for they were all equall, yet ouer other Miniſters. Therefore the thing is not vnlawfull in it ſelfe, if it bee moderately and lawfully vſed. And the order which I pleade for, I would not hauehave thought a bare Title, but ſuch as is armed with ſome kind of power too, which is conferred on them, by them which choſe them to ſuch places. But you will ſay all this is tolerable, if it were but for one Action, or for one yeare? I anſwere, that ſurely the lawfulneſſe is all one, bee it for a yeare or for a mans life, only there is leſſe danger of abuſing ſuch a place, if they be limitted to a ſhorter time: And ſo much of the firſt Office, namely, Biſhops, where yee hauehave heard firſt of their Name, and ſecondly of their Office.
Now wee come in the ſecond place to Presbyters or Elders;Secondly, Preſbyters. for ſo the word Presbyter in the Originall ſignifies an Elder; and they were ſo called, either as they were Miniſters, or as they were ancient in yeares, or at leaſt in carriage, or becauſe they were more ancient in grace, and in begetting others to the Faith. We ſpeake here of ſuch as labour in the Word and Doctrine, for of ſuch as are pretended to be gouerning Elders, we ſhall ſpeake in the next place. This name wee find alſo to bee generall to all in the Miniſtery, from the higheſt to the loweſt; yea, euen the Apoſtles themſelues are ſo called; ſo Peter calls himſelfe an Elder, 1 Pet. 5.1. yet by vſe for the moſt part both in Scripture, as Act. 15.4. and the 14.23. and in other Writers, it is reſtrained to thoſe that are aſſigned to teach in ſome particular Congregation, ſometimes many of them together, ſometimes one by himſelfe, as times and occaſions ſerued.
Their Office in regard of the maine eſſentiall duty,Their office, firſt, generally. is to feed, and therefore they are called Paſtors, Epheſ. 4.11. Hee gaue ſome to be Apoſtles, &c. and ſome Paſtors, &c. And to this duty they are often exhorted in Scripture, 1 Pet. 5.1, 2. The Elders which are amongst you I beſeech—feed the Flocke of God, &c. Act. 20.28. Take heed therefore vntounto your ſelues, and to all the Flocke whereof the holy Ghoſt hath made you Ouer-ſeers, to feed the Church of God, &c. And this feeding conſiſts chiefly in two things; that is, firſt, to teach; ſecondly, to rule and gouerne: they muſt bee acknowledged to hauehave as abſolute power and authoritie from God for both theſe duties within their Charge, as the Biſhops in theirs: for eueryevery Presbiter is a Feeder; that is, both a Teacher & a Ruler within his Charge. It is true, that Presbyters hauehave bin moſt vniuſtly ſcantled & abridged by Canons and Councels of this part of their office, that conſiſts in ruling and gouerning; too much hath been taken from them, that Biſhops might be aduanced the more.
Secondly, more particularly.To ſpeake more particularly of their Office, it conſiſts in many particulars; Firſt, they are to teach the Word; that is, both to expound it, and to apply it, and whatſoeuer particulars of exhorting, reprouing, comforting, &c. are ſet downe in Scripture, they are to bee referred to this head, they were all exerciſed by the Apoſtles and Euangeliſts, and are ſo to bee by eueryevery Miniſter or Elder within his Charge: that which is ſpoken of Paul to Timothy, 2 Tim. 4.2. is ſpoken to all Miniſters; Preach the Word, bee inſtant in ſeaſon and out of ſeaſon, improue, rebuke, exhort, &c. And there is reaſon for it; for the Word being committed to eueryevery Paſtor to bee miniſtred by them, and that being profitable to teach, to conuince, to correct, as it is in the 2 Tim. 3.16. therefore there is power and charge in them, to handle it eueryevery way, for the edification of the Church. Secondly, they are to adminiſter the Sacraments: for that alſo being charged vponupon the Apoſtles, Mat. 28.19. was intended to all the Miniſtery, as well as the Word: and in the 1 Cor. 10.18. The Cup of bleſſing which we bleſſe, &c. there is the other Sacrament, and the Apoſtle makes it peculiar to him and other miniſters to adminiſter, it which wee bleſſe, &c. The third Duty is prayer, Act. 6.4. and in the 1 Cor. 14.16. there the manner of publike prayer is plainely ſet downe, that is, that which is conceiued by the Miniſter, and the people accompanying him in their affections, and ſaying, Amen. The fourth Duty belonging to their Office, is that they be an example to their flocke of holineſſe in life; ſo the Apoſtle exhorts the Elders to whom hee writ, 1 Pet. 5.3. to bee an example to their flocke: and ſo the Apoſtle exhorts Timothy to bee an example to them that beleeue, 1 Tim 4.12. The fifth Duty is to viſit the ſicke; So it is intended, Iames 5.14. If any man bee ſicke let him call for the Elders of the Church, &c. Their ſixth Duty; they are to vſe and exerciſe the power of the Keyes both in binding and looſing, for that alſo is common to them with the Apoſtles; and that which is ſaid to the Apoſtle in Ioh. 20.23. is ſaid alſo to all true Miniſters; Whoſe ſinnes ſoeuer ye remit on earth, they are remitted, &c. This is peculiar to all in the Miniſtery, and none elſe. The ſeuenth Duty belonging to their Office is, that they are to hauehave care ouer the poore. I vrge it not ſo much that they ſhould diſtribute with their owne hands, yet that is needfull too: where greater occaſions are not hindred by it; for ſo the Apoſtles, all was brought and laid at their feet, and they did diſtribute it, till they had greater buſineſſe in hand. But this they ought to doe, to ſee it performed by thoſe that are in places, both collections and diſtributions, 1 Cor. 16.1. Eighthly and laſtly, their Duty is to bee continually reſident, and attendant, ouer their Charge Act. 20.28. Take heede to the flocke ouer which the holy Ghoſt hath made you ouerſeers, &c. The very name, Ouerſeer, intends ſo much, that they muſt be continually reſident ouer the flocke, wherein the Apoſtles themſelues, though they went from place to place, yet they were very carefull in viſiting, and in writing to the Churches which they had planted, as Paul and Barnabas did, Act. 15.36. and they did long to bee with them, as the Apoſtle Paul ſaith, Rom. 1.11. and when they were hindred from it, they bewailed it, as Satans worke therein. So doth the ſame Apoſtle, 1 Theſ. 2.8. and when they could not come themſelues, they ſupplied their bodily abſence by the preſence of their Miniſters and Deputies, as alſo by Letters. But no ordinary Miniſter can thus excuſe himſelfe, but they are continually bound to bee reſident. And the danger is exceeding great when the Paſtor is abſent, as wee may ſee in the 1 Cor. 15.12. When the Apoſtle was abſent, ſome crept into the Church that taught errors and falſe Doctrine, as that there is no reſurrection, &c. and the danger of it amongſt vsus is too apparant and lamentable. And therefore wee are to pray vntounto God, that thoſe in Authoritie may force them that are tied to a Charge to be reſident vponupon it: ſo much for Presbyters.
In the third place we come to Doctors:Thirdly, Doctors. I finde the word vſed in Epheſ. 4.11. and we expound it Teachers, which hath two ſignifications: Firſt, I find it to bee vnderſtood of thoſe that teach the Word, and that is the true and onelyonly ſenſe of it in the Scriptures: ſecondly ſometimes it is vnderſtood of thoſe that inſtruct Schollers ſpecially in the grounds of Religion; and ſo after in other matters; and ſo it is taken in ſome antient Writers. The queſtion concerning Doctors is in the former ſenſe this; Whether there muſt bee ſuch an one in eueryevery particular Congregation, as a ſeuerall Officer from the Paſtor? For anſwer whereunto, I ſay, that the Office of a Doctor is neceſſary in both ſenſes generally in the Church: and alſo in the former ſenſe, as hee is a Teacher, hee is neceſſary in eueryevery particular Congregation; yea and further, I ſay; that if there bee in one and the ſame Congregation, a Doctor in whom is the Word o… knowledge, ioyned with a Paſtor in whom is the word of wiſdome, 1 Cor. 12.8. it is not to be miſliked. But that this muſt be ſo of neceſſitie that wee deny: for howſoeuer the gifts bee diuers, the Doctors to teach and expound the Scripture▪ the Paſtors to apply it; yet they may bee and are vſually found in the ſame Perſon: and therefore wee ſhall find it. Scripture, that teaching and preaching concurre together in the ſame Officer: ſo it is ſaid of our Sauiour Chriſt himſelfe, Matth. 9.35. That hee went about teaching and preaching the Goſpell. And ſo it is ſaid of the Apoſtles Paul and Barnabas, Act. 15.35. That they continued preaching and teaching at Antioch. And ſo the Apoſtle, 1 Tim. 6.2. requires this in Timothy, that he teach and exhort. And this is generally required of all preaching Elders, 1 Tim. 5.17. that they labour in the Word and Doctrine; and what is that but to teach and apply? And eueryevery Miniſter muſt bee apt to teach. What neceſſitie is there of a Doctor in eueryevery particular Congregation? Howſoeuer then they are diuerſe gifts, yet commonly they are found in the ſame perſon: and that which they alleage▪ Eph. 4.11. makes directly againſt them; for if the Apoſtle there had meant to hauehave made them diuerſe offi…es, he… would hauehave diſioyned thē with the ſame note of difference, as hee did the other, and hauehave ſaid, and ſome Paſtors, and ſome Teachers; but in that he conioynes them together, and ſaith, Paſtors and Teachers; hee makes them to bee as one.
Now we come in the fourth place to gouerning Elders.Fourthly, gouerning Elders. I finde Gouernors mentioned in Scripture, as in the 1 Cor. 12.28. and alſo Rulers, Rom. 12.8. And I deny not but this is of neceſſary vſe in the Church; for the Miniſters muſt bee endued with it, they muſt rule and gouerne, as we hauehave ſeene before, 1 Tim. 5.17. And it may bee of good vſe too, for the Church; euen in thoſe that are out of the Miniſtry, as in the Chriſtian Magiſtrate: but that this muſt bee meant directly of ſome that muſt of neceſſity rule in eueryevery particular Church, beſides the Miniſters, I cannot ſee; ſpecially ſeeing they aſcribe to theſe Rulers a hand in the Cenſures of the Church, which being a chief part of the power of the keyes, and therefore appropriated to the Miniſters, and limited by Chriſt onelyonly to the Apoſtles and them; how ſhal they be imparted to others, without their open wrong? I will deliuer my iudgment briefely and freely in this caſe: Firſt, either there were none ſuch at all; or if there were ſuch, they were onelyonly by practice, not by inſtitution; or if they were by inſtitution, yet they were for that preſent diſpenſation, and not perpetuall; or laſtly, if they were perpetuall, yet our Church is not deſtitute in that caſe. Firſt, either there were none ſuch at all; for firſt, whereas it is ſaid, that the Iewes had their Elders in their Synagogues, & that theſe were tranſlated from them; though this bee probable and likely enough, yet it is but a coniecture, there is no ſure proofe for it: But there muſt bee ſure ground to erect a Church-officer vponupon. Secondly, there is no example in all the Scripture of any Church ſo gouerned. Thirdly, the places of Scripture alleaged for them are ſcarce and few, and indeed there is but one, and that is in the 1 Tim. 5.17. I will not ſtand to ſcanne it, or to make ſhifts againſt it; but if it bee ſo expounded of Gouerning Elders beſides Miniſters, it is ſubiect to many iuſt exceptions, and alſo it may admit many interpretations to the contrary, agreeable to the Analogy of Faith, and fitting to the words themſelues, and there are a great many more harſh interpretations that paſſe for currant in farre weightier matters: ſo that firſt either there were none ſuch at all; or ſecondly, if there were ſuch (as for my part I will not vtterly deny it) yet they were onelyonly in practice then, it cannot be proued to bee an Inſtitution: for many things were done then, which in doing were not inſtituted. Thirdly, or if it were by Inſtitution, yet it was onelyonly for that preſent diſpenſation; when there was no Chriſtian Magiſtrate; ſo that now wee liuing vnderunder a Chriſtian Magiſtrate are not bound to it, nor hauehave no ſuch vſe of it, and therefore it is not perpetuall. Fourthly, or if it bee perpetuall, yet our Church is not vtterly deſtitute; we hauehave in eueryevery Pariſh Veſtry-men to ioyne with the Miniſter in ſuch parts of gouernment, as needs ſuch perſons, to heare and reforme ſome matters with the Miniſter, that he might not carry all alone. And therefore there is no cauſe of ſuch quarrell and exclamation as is made againſt our Church vponupon this occaſion. And ſo much for the fourth point concerning gouerning Elders.
Fifth, deacons.In the fifth place we come to the office of Deacons; that is an expreſſe Office mentioned in Scripture, as Act. 6.2. though they are not there expreſſely called Deacons; yet I doubt not but they were ſuch. In Rom. 12.8. they are called Diſtributors and in the 1 Tim. 3.12. there they are by name. Theſe are ſuch as at the firſt were appointed, and imployed altogether about the poore, and about Church-Treaſury; but afterwards they did alſo exerciſe ſome miniſteriall functions: for Philip was a Deacon,Philip preached and baptized rather as hee was an Euangeliſt, than a Deacon. Act. 6. yet afterward hee preached and baptized, Act. 8.5, 38. though he did that rather as he was an Euangeliſt, than a Deacon; for ſo we may reade, Act. 21 8. that Philip was an Euangeliſt. And afterward the Deacons baptized, which (ſauing the iudgement of the better learned) I thinke they rather vſurped, than had any right to it by office, or other warrant for it; yet in ſucceeding Ages, they had generally a degree of the Miniſtery, anſwerable to that of the Leuites vnderunder the Law, who taught and looked to the Treaſury too; and the Scripture ſeemes to fauour it, 1 Tim. 3.13. where it is ſaid, they hauehave miniſtred well, &c. ſo that it is neither ſtrange, nor much to be found fault with, that there are ſome ſuch amongſt vsus. But admit they were only imployed in Church-treaſury, for that is the true originall of them; yet either they were onelyonly for certaine times and places, and ſo was the occaſion of their firſt erection, Act. 6. Caluin in Acts 21.8. And therefore they are not of neceſſitie to be in eueryevery Congregation; or if they bee neceſſary, we hauehave Churchwardens and Collectors anſwerable to them, though not ſo gifted as they were in Act. 6. that may bee the defect of the times that afford not men ſo well qualified, or of the chuſers of them, that make not better choice, and alſo though they be not ſo choſen by prayer and impoſition of hands, which either is not ſimply neceſſary in this caſe; or elſe being omitted, that is alſo the chooſers fault. But, ſay they, if you retaine the Office and not the Title, this is to ſubiect Gods Ordinance to your owne inuention; as if one ſhould ſay, he would yeeld to hauehave his matter moderated and determined in the Chancery, and yet not by my Lord Chancellour, whom the King appoints, but by one of his owne chuſing: and ſo in the Church you will hauehave this matter of Church-treaſury ordered, and yet not by Deacons whom the Lord Ieſus hath appointed? I anſwer: This is but a cauill about words, ſo long as wee retaine the thing it ſelfe, there is no ſuch great matter for the name. And ſo much ſhall ſuffice to be ſpoken concerning Deacons.
In the ſixth place we come to Widowes;Sixthly, widdowes. of theſe we may reade in Scripture, as in Act. 6.1. and 1 Tim. 5.3. and it is probable that theſe are meant, 1 Cor. 12.28. where they are called helpers; and Rom. 12.8. ſhewers of mercy. Yee ſhall hauehave my iudgement briefly in this point, and that is this; That all theſe places of Scripture well vnderſtood and compared together, doe proue onelyonly thus much; firſt, that in many Churches there were then ſuch Widowes: ſecondly, that whereſoeuer they were, there they were to bee relieued: thirdly, that where they were ſo relieued, there they were to performe workes of mercy and charitie, as to attend the ſicke, to waſh the Saints feete, and ſuch like, as occaſion required: But that they are a neceſſary Officer in eueryevery Church, and that where they are not, there the Church-gouernment is defectiue, that can neuer be proued. In Geneua they hauehave rather poore men than women; and in the Churches of France they hauehave no ſuch vſe of Widowes at all.
Seuenthly, wee come to ſpeake of other Aſſiſtants, as Readers, Fellowes, Acolutiues, Exorciſts, &c. concerning whom becauſe they bee not at all found in the Word, wee therefore doe paſſe them by.
Eighthly the chriſtian Magiſtrate; wherein firſt that hee is a Church Officer.Eighthly and laſtly, wee come to the Chriſtian Magiſtrate, who though he be laſt named, yet hath not the leaſt hand in Church-gouernment. And the queſtion concerning him is, Firſt, whether hee may bee rightly called a Church-officer; I anſwer: Hee may: though not in that proper ſenſe as the Miniſter, becauſe he hath not ſuch an immediate hand in the Word and Sacraments; but in a large ſenſe he may, and that very rightly. For being a member of the Church, and that a chiefe one too, how can he be excluded from being a Church Officer, and that a chiefe one too, in his nature. It is no diſparagement to him, Chriſt being the Head of the Church, and he being Chriſts Lieutenant within his lawfull Dominions, why may not he be a chiefe Ruler in Church-buſineſſe. It is Gods owne promiſe, Iſai. 49.23. that Kings and Queenes ſhould be nourſing Fathers and nourſing Mothers to his Church. Themſelues by Officers are Nurſes, and their Authoritie and countenance are like Breaſts or Dugs to cheriſh and feede, and hatch vp the Church withall. And the Apoſtle layes it as a dutie vponupon all the faithfull, 1 Tim. 2.2. That they pray for Kings and all in authority, that they may liue peaceably and quietly vnderunder them in all godlineſſe and honeſty; not onelyonly in ciuill honeſty, as they are Magiſtrates, but in all goodneſſe too, as they are Chriſtian Magiſtrates, to be countenanced and eſtabliſhed by them where they bee Chriſtians, and to be tolerated by them, though they be no Chriſtians. And ſurely theſe Officers of ruling and gouerning ſpoken of, Ro. 12.8. and 1 Cor. 12.28. in all good conſideration, are to reach to the Chriſtian Magiſtrate.
The ſecond queſtion concerning the ciuill Magiſtrate is,Secondly, wherein this office conſiſteth. wherein his Office conſiſts? I anſwer: It conſiſts chiefly in the matter of ouer-ſight, the laſt duty we ſpake of in the former exerciſe.Firſt, generally. The new Teſtament is very ſcarce of proofes for this point, becauſe there were then no Chriſtian Magiſtrates, but it is abundantly ſupplied in the old, and the equitie of the thing is the ſame in both: you ſhall find then that his office conſiſts ſpecially, as I ſaid before in ouerſight. But the particulars wherein his Office conſiſts are theſe: Firſt, in calling Aſſemblies; ſecondly, in aboliſhing falſe worſhip,Secondly, particularly in fiue things. and eſtabliſhing the true worſhip of God; thirdly, in looking to the Miniſtery and their maintenance; fourthly, in cauſing the people to ſerue the Lord; laſtly in appointing Conſiſtories: you ſhall find theſe things performed by Aſa, Iehoſaphat, Hezekiah, and Ioſiah, as you may reade in the 2 Chron. 15. and in the 29. and 30. and 34. and 35. Chapters of the ſame booke. And for the proofe of the particulars; Firſt, for calling of Aſſemblies, that it was performed by the King, as in Ionah 3.7. And ſecondly, for aboliſhing of falſe worſhip, wee ſee it was performed by Moſes the chiefe Magiſtrate, Exod. 32.20. as alſo by King Aſa in the 1 King. 15.12, 13, and 14. verſes, and for eſtabliſhing Gods true worſhip, it was done by Ioſiah, in the 2 King. 23.2, 3. and by Hezekiah, 2 Chron. 29.3, 4, 5. And if we looke into Iudges 6. from the 23. to the 26. verſe, we ſhall find both theſe performed by Gedeon. And thirdly, for looking to the Miniſtery and their maintenance, we may reade how it was done by Salomon in the 2 Chro. 8.14, 15. and by Hezekiah, 2 Chron. 29.4. and Chap. 31.4. and 16. and 17. verſes, and by Ioſiah, 2 Chron. 35.2. and by Nehemiah, Chap. 13.11, 12. verſes. And fourthly, for cauſing the people to ſerue the Lord, it was done by Hezekiah in the 2 Chron. 30. from the firſt to the ſixth verſe. And Ioſiah compelled all that were found in Iſrael to ſerue the Lord, 2 Chron. 34.33. and ſo Aſa did the like, 2 Chron. 15.13. And laſtly, for the appointing. And laſtly, for the appointing Conſiſtories, you ſhall reade in the 2 Chron. 19.8. how it was done by Iehoſaphat; and commanded by God, Deut. 17.8.
Vſe 1 The vſes of the point are theſe; Firſt, this ſhewes how God doth grace his Church in this world, that he will hauehave the Sword to maintaine the Word, and Princes that are the ſhields of the world, to bee the ſhields of his Church, and Kings and great Potentates to be her Seruants.
Vſe 2 Secondly, this ſerues for the reproofe; firſt, of the Papiſts, that ſay, that the Magiſtrate hath no power in the Church, but vnderunder the Miniſter; theſe are enemies to Gods ordinance, and they rob Kings and Princes of their chiefeſt grace, and greateſt part of authoritie: and alſo they rob the Church of her beſt defence vnderunder God on earth. I am perſwaded that if any Churches in theſe times of Chriſt and his Apoſtles had liued vnderunder a Chriſtian Magiſtrate, the Apoſtles would hauehave added ſomewhat expreſly and particularly touching the Magiſtrate too.
Vſe 3 Laſtly, this teacheth vsus to giuegive glory to God, for his great mercy towards vsus, that wee liue vnderunder a Chriſtian Magiſtrate, that the Word and the Sword goe together, that the Church flouriſhes, and her enemies goe to wracke, that Chriſts Kingdome is mightly aduanced, that the Goſpell hath free and full paſſage. This wee are to praiſe the Lord for, and to pray for the continuance of his grace and care, and continuall ſupply of ſuch Magiſtrates; and alſo we are to mourne and bewaile the loſſe of ſuch hopefull ſucceſſors and heyres, when we ſee the breath taken out of their noſtrils, that ſhould hauehave been the breath of our noſtrils. This we are eueryevery one to mourne, and to humble our ſelues for by faſting and by prayer, if we cannot doe it publikely, we muſt be carefull to doe it priuately: for this is a grieuous iudgement, and a fearefull token of Gods anger. And ſurely, if wee doe not turne vntounto God, and humble our ſelues for our ſinnes, we are to expect and feare ſome more heauy and fearefull iudgement to befall vsus.