Twenty-Nine Lectures, Lecture 15
The fifteenth Lecture of the Church.
WEe hauehave already entred into the buſineſſe concerning Church Gouernment: In handling whereof wee propounded theſe things in order to diſcourſe vponupon: Firſt, of the harmes and euils that this matter hath occaſionally brought forth in Gods Church: Secondly, what is meant by theſe words, Church and Gouernment: Thirdly, how neceſſary it is in the Church: Fourthly, whether there bee any preſcript forme of Church-Gouernment for euerie particular ſet downe in the Word: Fiftly, if there be not then, what is to bee done in this caſe. Of the three former wee hauehave already heard. Now wee are, as God ſhall enable vsus,The fourth thing conſiderable in Church-gouernment, viz. whether there be any preſcript forme of Church Gouernment in eueryevery particular ſet downe in the Word. to ſpeake of the fourth; Whether there bee any preſcript forme of Church-Gouernement in eueryevery particular ſet downe in the Word. It is naturall to eueryevery man, when hee heares that ſuch a good thing there is, and that it is behoouefull and neceſſary to his owne vſe, to hauehave a longing deſire after it, he would then faine know, where it is be to be had, and how hee may come by it. I doubt not but this is your pure minde in this caſe; you hauehave heard that there is a Church-gouernment; you hauehave ſeene alſo how neceſſary it is to the well-being of the whole Church, and the members thereof: Now you would caſt about to ſee where it is to bee had, that ſo you may bee made partakers of it. For the ſatisfaction of this your deſire; I will propound it here by way of queſtion; Whether there be any preſcript forme of Church-gouernment in euerie particular to bee found in the Word? For if it bee found any where, ſurely it muſt be found in the Word. For firſt, it being Gods owne Ordinance as you hauehave heard, it muſt hauehave Gods owne warrant; and ordinarily there is no warrant from God but in his Word. Secondly, that which is to bee gouerned, being the Church, the Houſe of the liuing God, it muſt bee faſhioned to his owne mind: for who is to preſcribe Orders for the gouerning of the Houſe but the Maſter of the houſe? And who ſhall preſcribe Orders for this Houſe, the Church, to bee gouerned by, but Ieſus Chriſt the Lord and Maſter of this Houſe. And wee cannot know the mind of the Lord, but by the Spirit of the Lord; and Gods Spirit reueales Gods minde, onelyonly by Gods Word. Therefore wee muſt doe in this caſe, as in all other doubtfull and difficult caſes in Religion; Flie to the golden Rule, Iſai. 8.20. To the Law and to the Teſtimony, if they ſpeake not according to this Word, it is becauſe they hauehave no light in them. Gods Word muſt bee conſulted withall, and what that faith, muſt bee embraced: If wee hauehave not the light of Gods Word in it, we are blind and dumbe, and no light is in vsus at all. This Rule of the Prophet is ſeconded by our Sauiour himſelfe, Ioh. 5.39. Search the Scriptures, &c. they teſtifie of me; not onelyonly of the perſon of Chriſt, who or what hee is; but of his minde what hee would hauehave vsus to doe in all our courſes.What the Scripture ſaith herein, deliuered in two poſitions. Now what the Scripture ſaith, and what order it takes in this kinde, may be truly and plainely deliuered in theſe two Poſitions: Firſt, that the whole ſubſtance of Church-gouernment is ſo ſet downe in Gods Word, as that eueryevery particular Church may receiue inſtruction how to bee gouerned by it. Secondly, that there is not any one ſet particular forme of Church-Gouernment ſo ſet downe in the Scripture, that eueryevery Church may receiue inſtruction thereby, how to be gouerned in eueryevery particular ceremonie and diſcipline. Theſe two poſitions being well vnderſtood doe teach vsus all things needfull to bee knowne in this point. There may ſeeme to bee ſome contradiction betwixt them; the one affirming, that there is a forme of Church Gouernment ſet downe in the Word; the other denying it. But this is onelyonly in ſhew a Contradiction, and is eaſily reconciled by this diſtinction: It is one thing to ſpeake of the generall, another thing to ſpeake of the particular. The affirmatiue Poſition ſaith; That it is wholly ſet downe there in the generall, and partly in the particular. The negatiue ſaith; It is not there wholy in eueryevery particular. Theſe Poſitions I purpoſe to deliuer by way of Obſeruation, that ſo I may ſpeake the more plentifully vponupon them,The firſt drawn into an Obſeruation. and that they may bee the fitter for your vnderſtanding.
I will beginne with the firſt; which is this; namely, Doctr. 1 That the whole ſubſtance of Church-Gouerment is ſo ſet downe in Scripture; that euerie particular Church may receiue inſtruction and direction thereby, how they ought to bee gouerned. This Doctrine I doubt not, but it is the certaine Truth of God, Matth. 28.20. Teaching them to obſerue, and doe whatſoeuer I hauehave commanded you. Firſt, wee muſt here preſuppoſe the neceſſity of Church-gouernment, as I hauehave taught before: and ſecondly, that it is Gods ordinance, as I hauehave alſo before ſhewed; and then it muſt needes follow, that Chriſt gaue it in charge to his Apoſtles, and ſo they taught it, and that not by preaching onelyonly, but by writing too: For what they preached, they writ the ſubſtance of it; ſo that euen in their writings at leaſt the ſubſtance of this buſineſſe is contained: and this is the more likely, becauſe about that very time, that is, ſomewhat before his Aſcenſion, hee ſpake vntounto them of the things which appertaine to the Kingdome of God, Act. 1.3. which if we vnderſtand not of the ſubſtance of Gods Kingdome, which is inward in the hearts of his Children; but of the appurtenances of it, as it ſeemes to bee, then it cannot bee fitter applied, than to this matter of Church-Gouernment: For what doth more neerely and properly appertaine, or is annexed to that Kingdome than this? Now the Apoſtles muſt teach all that Chriſt taught them; but Chriſt taught them this; therefore they muſt teach it too; and that not by preaching onelyonly, but by writing too: for what they preacht, they writ the ſubſtance of it; therefore there is ſufficient matter to bee found in Scripture, to direct eueryevery Church in the ſubſtance of Church-gouernment. Let vsus come ſomewhat neerer to the point: Epheſ. 4.11, 12. It is there ſaid, that Chriſt did therefore giuegive ſome to be Apoſtles, and ſome Prophets, and ſome Euangeliſts, and ſome Paſtors, and Teachers for the repairing of the Saints, and for the worke of the Miniſtry, and for the edification of the Body of Chriſt. Whereby it is plaine, that by thoſe which Chriſt ſo gaue to be Apoſtles, &c. there is ſufficient direction left, for the edification of the whole body. Now Gouernment is one ſpeciall meanes for edification, yea, and for the gathering of the Saints, and for the worke of the Miniſtry; and therefore that is not vntaught by them, and ſo conſequently not vnwritten at leaſt for the ſubſtance of it. Ad to this that which the Apoſtle hath in 1 Cor. 12.5, 9. eſpecially in verſ. 28. and then it will appeare to be cleere enough; where the Apoſtle tels vsus of adminiſtrations and gifts, & ſo comes to thoſe that are endued with thoſe gifts, and that are to exerciſe them, whereof though ſome be temporall, yet others are perpetuall: Which if wee adde to that, Epheſ. 4.11. then here is ſufficient prouiſion ordained of God, and ſet downe in his Word for eueryevery Church to bee directed by, for ſubſtance of Gouernors, and Gouernment. And conſider that this is not ſpoken of the Corinths onelyonly, but of the Church in generall; God hath ordained ſome in his Church, &c. that thereby it might bee plaine, that it is appliable to eueryevery particular Church. The like place is in Rom. 12.7, 8. where the Apoſtle ſpeakes of Offices in the Church, and of them that vſe them. Theſe places then laid together, proue the point. Let vsus come to examples of Churches in Scripture, to proue the point further. Wee hauehave examples of this in two Churches in Scripture, that were beſt prouided for in this kinde, and that is in the Churches of Corinth and of Epheſus. Take the Church of Corinth for an example, and ſee how ſufficiently it was prouided for in this kinde; and that in moſt particulars: for they had the Word, and the Lords Supper, Sects and Offenders were puniſhed, yea, and generally they hauehave Rules giuen them for the whole Carriage of Gods worſhip, as in the 1 Cor. 14. Conſider what Rules of edification and Order hee there preſcribes, and extends them to all Churches in their kinde; and ſay then whether all Churches bee not ſufficiently prouided for in the generall, for this matter of Church-gouernment. See this alſo in the Church of Epheſus, Act. 20, 28 Conſider the Charge there giuen to all the Ouerſeers of that Church, that they ſhould feede the flocke, &c. that is, gouerne them, as well as teach them. Conſider the manifold inſtructions hee giues them there, how they ſhould carry themſelues; and withall conſider the particulars he chargeth Timothy withall in both his Epiſtles, for the Gouernment of the Church and ſay, if this Church were not ſufficiently prouided for in this kinde. If you yet doubt of it, beleeue the Apoſtle, Act. 20.20. where the Apoſtle ſaith, that hee had kept nothing back from them, that was profitable: ſo that if Church-Gouernment bee profitable for them (as ſurely it is very neceſſary) then for the ſubſtance of it they were ſufficiently inſtructed. And ſo it will follow, that all other Churches muſt bee ſo too, either more or leſſe, though happily not in that degree of perfection as theſe were. And ſo much for the proofe of the point.
The Reaſons of it are theſe Firſt, it is ſo in matters of ſubſtance, Reaſ. 1 both for duties of life, and for matters of faith; namely that the whole ſubſtance of it, is ſo ſet downe in Gods Word, that eueryevery particular man may receiue Inſtruction thereby how to carrie, and how to gouerne himſelfe. If this bee ſo for a particular Chriſtian in matters of faith and practice: then this being a matter partly of faith, but more of practice, and being for the good of the whole body of a Church, therefore the ſubſtance of it muſt needs bee ſet downe in Gods Word.
Secondly, it was ſo in the Iewiſh Church in the former Reaſ. 2 Teſtament; God ſet down the matter of Church-Gouernment very preciſely for the ſubſtance of it, and that in moſt particulars; and therefore he doth ſo with the Church in the latter Teſtament: for muſt not the Church now bee as well prouided as then; ſurely it muſt in matters of ſubſtance.
Reaſ. 3 Thirdly, Chriſts care of his Church proues it. It is not credible that hee ſo tenderly louing her welfare, and ſo gratiouſly prouiding eueryevery thing elſe for her, that hee would faile her in this, leaue her without Gouernment, at leaſt for the ſubſtance of it. It is not credible but that Chriſt being the Sonne, would bee more faithfull in Gods Houſe, than Moſes being but a Seruant, as the Apoſtle makes the compariſon, Heb. 3.4, 5, 6. Or ſhall wee beleeue, that Chriſt was not ſo carefull of the whole Church, as Paul was of Epheſus? But Paul wrote ſufficiently to Timothy, how hee was to gouerne and to behaue himſelfe in that Church, 1 Tim. 3.15. therefore Chriſt being more faithfull than Moſes; and more carefull of the whole Church, than Paul was of Epheſus, muſt needes leaue ſufficient direction in Scripture how eueryevery Church ought to be gouerned, at leaſt for the ſubſtance of it.
Reaſ. 4 The fourth Reaſon is drawne from the Churches inſufficiency, if ſhee were left to her ſelfe. Alas, the Church is but a company of men, blind and ignorant, not able to direct and gouerne themſelues: beſides, they are headſtrong and wilfull that they will not be ruled, or elſe they are peremptory in their owne conceits, loth to part with their owne inuentions, though they are neuer ſo much againſt the Word: therefore Chriſt muſt leaue direction, and where but in his Word?
Reaſ. 5 The fifth Reaſon is taken from the ſufficiency of the Word, 2 Tim. 3.16, 17. For the whole Scripture is giuen by inſpiration from God, and is profitable to teach, to conuince, to correct, and to inſtruct in righteouſneſſe. But how farre forth is it thus profitable? The Apoſtle ſaith in the 17. verſe, That the man of God may bee abſolute, being made perfect to all good workes. That the man of God may be abſolute; Who is this man of God? Surely Timothy, and ſuch as he is, that are in the chiefeſt place for Gouernment in Gods Church; and theſe muſt be perfect to eueryevery good worke; and therefore to this worke to gouerne aright. Therefore, if gouernment bee a good worke, and that the Scriptures make the man of God perfect to eueryevery good worke, then alſo it inſtructeth him, and maketh him perfect in this good worke.
Laſtly, the maine buſineſſe in this matter of Gouernment Reaſ. 6 is ſet downe, and prouided for by name in the Scripture; there is the Word, and the preaching of it; the Sacraments, and the adminiſtration of them; Officers and their Duties; and viſiting the ſicke, releeuing the poore, caſting out the infectious, and ſuch like, as might bee ſhewed by many places of Scripture: yea, if any man can name any other ſubſtantiall part or buſineſſe of Church-Gouernment, I dare vndertake to ſhew in the Word, that there is ſome good order at leaſt in generall taken for it. So much for the Reaſons.
The Vſes are theſe: Firſt, here is a Rule for all Churches Vſe 1 to goe by in their Gouernment; wee muſt follow the Rule and direction of God in his Word; as Moſes in building the Tabernacle, was to doe all things according to the patterne which he ſaw in the Mount: ſo muſt they doe eueryevery thing in the Gouernment of the Church, according to the patterne ſet downe in the Scriptures.Two extremes to be auoided. And here two extremities are to be auoided, that ſome hauehave fallen into; Firſt, let vsus take heed wee goe not too farre as ſome hauehave done, that hauehave been exceeding bold and preſumptuous this way, taking vponupon them to coine new Lawes, and to deuiſe new Officers, and to erect a whole new forme of Gouernment, and to intrude it vponupon the Church. Others there are that pretend to goe no further than Chriſt hath preſcribed in his Word, yet they obtrude more on the Church than euer he meant, though not of their owne heads, as they ſay, but vnderunder pretence of his owne Ordinance. Others make that perpetuall, which is but temporall, as the workes of Miracles, &c. theſe things hauehave been the occaſion of much miſchiefe in the Church of God; and therefore howſoeuer the intent of theſe may be good, yet the euent is naught; as if the euent of them be at any time good, yet the practice of them is foule and naught: for hereby they accuſe the Scripture of inſufficiency, and Chriſt himſelfe of neglect, that hee did not, or of want of wiſdome, as if he could not prouide ſufficiently for his Church.
Secondly, as we muſt not goe too farre, ſo we muſt take heed that wee come not too ſhort; for that is as great a ſin to leaue out any thing that God hath preſcribed, as to adde any thing thereto; to decline from Gods Word either to the right hand or to the left, is alike ſinfull; to charge Chriſt with ſuperfluitie as well as with defect, are alike euill. Thus they erre that make thoſe Offices, or Officers temporall, which Chriſt hath made perpetuall to endure to the worlds end: For this is to charge Chriſt with ſuperfluitie. Therefore the beſt and ſafeſt courſe in this buſineſſe is to do thus: The whole body of a Church, both Magiſtrates, Miniſters, and people are to conſult with Gods Word, and to intreate God by prayer to open the Scriptures to them, and to open their vnderſtandings, that they may ſee what is propounded to them therein in this caſe, and that they are to embrace, and not wilfully either to take or refuſe any thing, but with ſubmiſſion to receiue better aduice, if God ſend it them; and accordingly they are to proceed, as in Chriſts ſtead, and as if himſelfe were perſonally preſent to direct them what is to be done in this caſe.
Vſe 2 The ſecond Vſe, is to teach vsus Obedience to Church-gouernment: for ſeeing it is Gods ordinance, it muſt be embraced and obeyed, and yeelded to; elſe if wee reſiſt it, we reſiſt God, becauſe we reſiſt Gods Ordinance; this is ſpecially to be preſt in our Church for the Chriſtian Magiſtrates ſake, who hath ratified ſuch a Gouernment amongſt vsus; for his ſake we muſt yeeld, yet alwayes in the Lord: the Conſcience is free from being ſubiect to men. But you will ſay; What if I liue in a Church where I thinke their Gouernment is not according to Gods Word? I anſwer: Firſt, that though eueryevery particular in that Gouernment cannot bee maintained by Gods Word, yet in the generall it may bee ſoundly maintained. Secondly, I ſay, that except thou canſt diſproue it, on very good ground out of the word, thou muſt take it on their words that impoſe it, and thou muſt obey it till thou bee better reſolued. For this is the Rule concerning outward Gouernment in the Church, when it is impoſed by the Magiſtrate, it is not left free to vsus, either to obey or not to obey; but wee muſt obey, vnleſſe we hauehave a good warrant out of Gods Word againſt it. But what if I doubt, muſt I yet obey, before I am reſolued? Yes, though thou doubt of it, yet thou muſt obey, except thou canſt bring ſome ſound proofe out of Gods Word againſt it, either directly, or by neceſſary conſequence.
Vſe 3 Laſtly, this teacheth vsus thankfulneſſe to God in Chriſt, for that he hath ſo ſufficiently and carefully prouided for vsus, not onelyonly for matter of Doctrine, but of Gouernment; not for our being onelyonly, but for our well-being too. A louing Father will not teach his Childe onelyonly how to liue, but alſo how to liue orderly and healthfully, and how hee may gouerne himſelfe with grace and credit to the world. So Chriſt prouides not onelyonly for the being of his Church, and for the life of it, but alſo for the health and grace, and well-being of it. A good Shepheard prouides not onelyonly paſture to feed his ſheepe, but hee hath his Crooke too to gouerne them, and keepe them in order. So our chiefe and heauenly Shepheard furniſhes vsus not onelyonly with Doctrine, but alſo with Diſcipline too in a ſufficient manner; he prouides his Word and Sacraments to feede and nouriſh vsus, and he hath Diſcipline his Rod, to keepe vsus in the right way. Alas, what would hauehave become of vsus, if wee had been left wholly to our ſelues, and to our owne direction; the ſilly ſheepe is not more ready to goe aſtray, and become a prey to the Wolfe and Beare, and Lyon, than wee are ready to runne into the ſnares of ſinne, and by our miſdemeanors to betray our ſelues into the hands of Satan, if wee had not the Rod and Staffe of our bleſſed Shepheard, his holy Diſcipline, to guide vsus in the right way. Lord, ſaith the Prophet Ieremy, I know it is not in man to direct his owne ſteps. We may truly apply this ſpeech to the Church: It is not in her to deuiſe her owne Gouernment: If Chriſt therefore had not prouided for her in this caſe, but had left her to her ſelfe, a thouſand to one ſhe had neuer hit on the right way; or if ſhe had, ſhe could hauehave had no comfort of conſcience in that caſe, nor hope of bleſſing in the courſe, becauſe ſtill ſhee would hauehave been vncertaine and doubtfull, whether it were of God or not. Therefore as it is and muſt bee from the Lord, ſo let vsus bleſſe and praiſe the Lord our good God, that hath ſo mercifully and plentifully furniſhed vsus in this kinde. And ſo much of the affirmatiue point, namely, that the whole ſubſtance of Church-gouernment is ſo ſet downe in Scripture, that eueryevery particular Church may receiue inſtruction and direction thereby, how they ought to be gouerned.
Second thing conſiderable in this fourth point of Church-gouernment, viz. that there is not any one particular forme of Church-gouernment for eueryevery particular, ſet downe in Scripture.Now I come to the ſecond point; the negatiue Poſition, namely, That there is not any one particular forme of Church-Gouernment ſet downe in Scripture, that eueryevery particular Church is preciſely bound vntounto, to obſerue for ordering euerie particular. This being a negatiue Poſition as you ſee, muſt bee content with negatiue proofes; for ſeeing the queſtion is, whether there bee ſuch a Gouernment in Scripture for eueryevery particular, or not, and ſeeing the anſwer is, that there is not; no maruell then though there bee no direct place to confirme it. But you will ſay, that many together will. I ſay, No, many laid all together will not: they that pretend there is ſuch a thing, muſt inſtance in ſome ſuch places in the Word where it is proued; elſe the contrary is preſumed to be true. And ſo it followes, that the refutation of ſuch allegations, is the direct proofe of the Poſition. Therefore for proofe of this negatiue Poſition; Firſt, I ſay, no place of Scripture ſaith, that there is, or preſcribes that there ſhould bee ſuch a particular forme of Church-Gouernment, &c. for euerie part of diſcipline: nay, nor many places conferred, and laid all together doe not. For matter of ſubſtance, and in generall, there is proofe enough, as wee heard before in the former point, but not for any particular forme in eueryevery particular, &c. As there is no place that affirmes or preſcribes this particular forme of Church-Gouernment: ſo I ſay further, there is no example for it in all the Scripture. There is no queſtion, but that if our Sauiour, or his Apoſtles had intended any ſuch forme of Gouernment to bee obſerued in eueryevery particular, either they would hauehave giuen it in expreſſe charge particularly, or at leaſt there would hauehave beene ſome notorious patterne of it in ſome Church, but there is no ſuch in Scripture. To inſtance in the beſt Churches, Corinth and Epheſus were the beſt prouided for in that caſe; yet theſe had no particular forme of Church-Gouernment, whereunto they were preciſely bound. Firſt, for Corinth, there was more written to that Church for matter of outward Gouernment, than to any other Church; yea, almoſt as much as to all others; yet it was not prouided for in eueryevery particular, no, not in regard of it ſelfe: in many particulars it was well prouided for, in all it was not by writing, for ſome the Apoſtle reſpited till his preſence, 1 Cor. 11.34. Other things will I ſet in order when I come. So then the Church of Corinth was not prouided for in eueryevery particular by writing, for her ſelfe, much leſſe was it ſo prouided for, as that eueryevery Church ſhould be directed thereby. But you will ſay, are not the Church-orders of the Church of Corinth, the Lords owne Commandement? 1 Cor. 14.37. Yes; they are to them of that Church, ſo farre as was directly inioyned them, but not to all Churches elſe: So likewiſe for the Church of Epheſus, though it were then the moſt famous Church in Aſia, and plentifully prouided for that way, yet it was not ſo prouided for, that eueryevery Church ſhould be directed by it; nay, it was not prouided for in eueryevery particular for it ſelfe. But you will ſay, are not particulars profitable? If ſo bee they are, then the Apoſtle Paul ſaith to the ouerſeers of that Church, Act. 20.20. I hauehave kept nothing back that was profitable for you; and therefore not thoſe particulars? I Anſwer: Surely, particulars are profitable, and therefore this Church had enough in generall, whereby they might frame vntounto themſelues ſuch particulars as were needfull for them: but they had not all particulars, this place proues the former Poſition well, that the ſubſtance of Church-gouernment is ſet downe in the Word, wholly in the generall, but not in eueryevery particular, though they had ſome to meaſure the reſt by. Yea (but there is a further matter for Gouernment in the Church of Epheſus, than in any other Church) for the Apoſtle impoſeth on Timothy a charge of perpetuity, as in 1 Tim. 6.13. I charge thee in the ſight of God, &c. that thou keepe the Commandement without ſpot, vntill the appearing of our Lord Ieſus Chriſt. So then that Gouernment which hee chargeth him withall, was to bee perpetuall? I anſwer, firſt, that that Commandement is chiefly, if not onelyonly of faith and holineſſe. Secondly, if it be vnderſtood of Gouernment, yet that was but perſonall to Timothy, that he ſhould keepe it as much as in him lay; and alſo it was onelyonly for that particular Church, and for thoſe particular things there commanded (which came farre ſhort of eueryevery particular) that they ſhould perpetually bee there obſerued; this is the charge hee giues Timothy. Laſtly, I anſwer; If it bee extended to eueryevery particular Church, it muſt be vnderſtood of matters of ſubſtance, which as wee hauehave heard, muſt be perpetuall in all Churches. So that wee ſee there is no proofe for this, nor no example in Scripture, nay, there are examples againſt it, becauſe wee finde not the ſame Gouernment in all Churches: for ſome wanted that which others had, and ſo (by this rule) one of them ſhould hauehave ſinned; as in the Church of Philippi, there are onelyonly Biſhops and Deacons named. So that wee ſee there is no particular forme of Church-Gouernment for euerie particular ſet downe in the Word, for eueryevery Church preciſely to bee ruled by.
Reaſ. 1 The Reaſons of the point are theſe: Firſt, it is impoſſible it ſhould bee ſo, the multitude and varietie of particulars being infinite, and ſtill new occaſions ariſing in the Church dayly, which if they were foreſeene, yet they could not bee written, the world could not containe the bookes, as the Euangeliſt ſpeakes, of the Word and workes of our Sauiour. What ciuill Law was there euer, that the beſt heads hauehave been layd together to deuiſe, that were ſufficient at the firſt for eueryevery particular, but by new occaſions ſtill increaſed for particular cauſes? Yea, but though men could not, yet God could hauehave prouided for that? But yet he did not; yea, I ſay further, that the Word of God, though it bee a moſt perfect and abſolute Law of faith and life; yet it preſcribes not for eueryevery particular, what is to bee done; but there are generalls from which, and ſome particulars by which the reſt are to bee drawne and meaſured. That is the firſt Reaſon, the impoſſibility of it.
Reaſ. 2 Secondly, if it were poſſible, yet it is inconuenient and vnfit; fit; for euerie ſeuerall Nation and Countrey hauehave their ſeuerall States and Cuſtomes, and ciuill Gouernment; ſo that that which is decent in one, is not decent in another; that which will ſtand with ſome ciuill Gouernment, may not ſtand with another; and therefore it is vnfit to impoſe the ſame particulars on the Churches in eueryevery ſeuerall Gouernment. As for Inſtance; it is a decent thing in ſome Churches to weare long haire, in ſome it is not: In ſome Churches it is decent to hauehave the head couered, when they propheſie, in ſome it is not; therfore where its decent, it may bee done; where it is not decent, it may not be done: ſo that Decency is held ſtill in the generall, though that the particulars faile and differ, as farre as the Eaſt is from the Weſt.
Reaſ. 3 Thirdly, ſome things we hauehave, & muſt hauehave in our Church Gouernment, which in the Apoſtles times, and many yeares after was not ſo; and that is the Chriſtian Magiſtrate, who hath a chiefe ſtroke in Church gouernment, & that by right from God; who dares deny it? And therefore it was neuer meant, that the ſame particulars ſhould bee in all Churches. And ſo no particular forme of Church-gouernment is left in the Word in eueryevery particular, whereunto all Churches are to conforme.
Reaſ. 4 Laſtly, ſome things they had in the Apoſtles times by practice, Act. 6.1. and there was Commandement about it too, as well as about other offices; as widdowes; 1 Tim. 5.3. and yet this is not of neceſſitie required in any reformed Church. So much for the Reaſons.
Vſe 1 The Vſes are theſe; Firſt, this ſhould teach vsus to moderate and ſtay our ſelues, and to ſet our harts at reſt, frō ſeeking after ſuch a particular, preciſe, and neceſſary forme of Church-gouernment for euerie caſe in Gods Word. It is but vaine labour, let vsus neuer think to find it: for the generall we may, and for many particulars; but for eueryevery particular we may not. How many excellent wits hauehave euen tyred themſelues out in this buſineſſe? How long and how grieuouſly hauehave many learned and holy men vexed themſelues about this Queſtion, and yet cannot agree among themſelues? Some preſſing more particulars than others, as that the chiefe Gouernour is but for a yeere, or by turnes, &c. Yea, how hauehave ſome, and how doe ſome to this day, wreſt Scripture, laying violent hands on Gods owne holy Booke, ſometimes putting out ſomwhat; as Timothies Biſhopricke in the Poſtſcript to the ſecond Epiſtle to Timothie; ſo ſometime they put in, though not into the Text, yet cunningly they adde it, as in Eph. 4.11. where it is ſaid, Paſtors and Teachers; they ſay, and ſome Paſtors, and ſome Teachers, to make them a diuerſe Office: ſo likewiſe they miſ-interpret, as in Phil. 1.1. where they will hauehave Biſhops to ſignifie lay-Elders, a thing neuer heard of that they were called Biſhops, and ſo they are exceeding unconſcionable in handling the Word in this buſineſſe; Obiect. and all to maintaine their owne conceit of Gouernement. But you will ſay was not the Church of the Iewes prouided for in eueryevery particular? And why then is not ours as well prouided for as theirs? I anſwer: Firſt, Anſw. that the Church of the Iewes was a particular Nationall Church, and ſo might the better be prouided for in particular. Secondly, I anſwer, that ſome particulars were not preſcribed by them; yea, I ſay further, that the certaine forme of Church-gouernment amongſt them in eueryevery reſpect, is not at this day knowne by any, and yet wee hauehave the Scriptures, where this was recorded. For my owne part I profeſſe I cannot, by all my poore endeauours and ſmall reading, come to any full vnderſtanding in eueryevery particular of that Gouernment, neither could I euer heare or reade of any that could. And ſo likewiſe I profeſſe for matter of Church-gouernment now vnderunder the new Teſtament, by all my labours and endeauours, and prayers vntounto God, I could neuer ſee it in eueryevery particular ſet downe in the Word. For the generall ſubſtance it is, and for ſome particulars, enough to receiue ſome good direction for the reſt, but in eueryevery particular I could neuer ſee it.
Vſe 2 The ſecond Vſe is for refutation and reproofe of all ſuch as pretend their particular Gouernment to bee Gods ordinance, and condemne all others. As firſt, the Papiſts, they alleage this, that their Gouernment is Gods Ordinance: for Chriſt, ſay they, when hee was on earth, minding to erect one vniuerſall head ouer all, as his ſubſtitute, and that all the Churches in the world ſhould be at his becke and Gouernment. Firſt, he erected it in Peter, and from him it came to the Pope, and ſo it is to contiene for euer; and therefore (ſay they) whoſoeuer is not vnderunder this head, is no part of Gods Church. But of all oppoſitions to this Obſeruation, this hath the leaſt colour of truth; and theſe oppoſites hauehave leaſt colour of Scripture for them of all other: for beſides that there is no precept nor example for it in Scripture, they are both moſt directly againſt it. Firſt, for precept, looke in Luk. 22.25.26. The Kings of the Gentiles raigne ouer them, &c. but it ſhall not be ſo among you, &c. there is our Sauiours precept directly againſt it. And ſo for example, looke in Act. 15.13. We ſhall ſee that Iames Biſhop of Ieruſalem, moderates the matter in queſtion, and giues ſentence in it, which is the Office of a Biſhop, and which Peter ſhould hauehave done, if hee had been head of the whole Church. Beſides, what meant Paul to write to Rome, and to Corinth, and Epheſus, and other Churches, and to preſcribe Orders for them; if Peter had been Head, it had been his Office, and he muſt hauehave performed it; and if he were dead, why did not his Succeſſour doe it? Likewiſe when commandement came from heauen for reformation of the ſeuen Churches in Aſia, why were they not reuealed to Peter; or he being dead, to the Pope his Succeſſour, but that they muſt be reuealed to Iohn in Pathmos; if the Pope had been Head of the Churches, the Epiſtles ſhould hauehave been ſent by him, or at leaſt by Iohn from him. So that they hauehave no colour for their Gouernment.
Laſtly, this reproues thoſe of the Presbytery that ſay, that their Gouernment and their Rulers which they require are plainely ſet downe in the Word, and is an ordinance of God to endure for euer. Yet this is not ſufficiently furniſhed in eueryevery particular: for firſt, they are not certaine whether the Office of a Paſtor and Teacher be diuerſe; or if they be ſo, then ſecondly, they know not whether they may not be in one and the ſame perſon: thirdly, whether of neceſſitie all theſe muſt bee in eueryevery particular Congregation, ſo that it doth not ſuffice that they bee in ſome parts of the Church where moſt need is. And laſtly, the Chriſtian Magiſtrate who hath a chiefe ſtroke in Gouernment, they ſpeake nothing of him; neither doe they interpret any of thoſe places, where the Apoſtle ſpeakes of Rulers, of the Chriſtian Magiſtrate, though I am verily perſwaded, that it is to bee vnderſtood of them: And therefore they erre in theſe particulars. And ſo wee ſee that there is not any one particular forme of Church-gouernment ſet downe in Scripture which eueryevery particular Church is preciſely bound to obſerue, as preſcribing to it eueryevery particular in Gouernment.