Twenty-Nine Lectures, Lecture 18
The eighteenth Lecture of the Church.
AFter wee had ſpoken in the firſt place touching the duties to bee performed in the Church-gouernment, we came in the ſecond place to ſpeake of the perſons or Officers that are to performe theſe duties: where we ſhewed; firſt, what manner of perſons they ought to bee; and ſecondly, what they were by name. Now we come to the third point, namely, the Rules and Lawes that theſe perſons and officers (ſpoken of in the ſecond point) are to bee directed by, in the execution of theſe actions and duties ſpoken of in the firſt point, that is the point wee are now to ſpeake to.
All buſineſſes to be done do neceſſarily require certaine Lawes and Rules to bee performed by: and ſurely,The third pillar whereupon the Church-gouernment conſiſteth, viz. the Rules and Lawes by which the Gouernours are to be directed; Gods buſineſſe requires it much more. It is not enough that the workes of God bee done, but as they are good in themſelues; ſo the carriage muſt be good too, they muſt be well done. The Lord is very preciſe and iealous ouer his owne Ordinances; and therefore as hee hath giuen expreſſe commandement that they be obſerued for the matter and ſubſtance of them, ſo alſo he hath preſcribed certaine rules and directions how they are to be proceeded in for the manner and circumſtances of them: and therefore to performe the duty commanded, neglecting the directions preſcribed for the managing of them, is like Sauls obedience, which is ſaid to be diſobedience; at the beſt it is but halfe obedience, the Lord accepts it not. For our ſound and intire obedience to God conſiſts in this, when wee doe that which the Lord commands, and when we doe it as hee commands it to bee done, according to that in Exod. 39.42, 43. where the children of Iſrael are commended becauſe they did that which the Lord commanded them, and in eueryevery point as he commanded them.
And they are reduced to three heads.Now the Rules here to bee obſerued (that theſe duties may be well done) are many; for order and plaineneſſe ſake wee will reduce them to theſe three heads: Firſt, the warrant muſt be good by which they are guided in the doing of them: Secondly, the manner muſt bee good whereby they are carried: Thirdly, the end muſt be good which we aymed at in the doing of them.
Wee will begin with the firſt: The Rules and Lawes whereby theſe Perſons and Officers muſt bee guided in doing theſe duties muſt hauehave a good warrant: The beſt, and indeed the onelyonly true and ſound warrant for them▪ is to bee fetcht from the Lord Ieſus out of his Word: for ſeeing hee is the head and chiefe Officer of his Church; therefore the reſt being inſtruments and ſeruants vnderunder him, are to waite at his mouth for directions how to carry themſelues in their places. Firſt, therefore the Word of God muſt bee ſought into carefully and diligently. Secondly, wee muſt ſeeke vntounto God by humble and feruent prayer, for the aſſiſtance of his Spirit, both for the right vnderſtanding, and alſo for willing conformableneſſe and ſubmiſſion to the Word; for this is right conſulting and walking with God, when we hauehave taken aduice from his Word for eueryevery buſineſſe in hand, and when we receiue a comfortable anſwere from him in prayer for incouragement therein, and do ſo proceed in it, becauſe God will hauehave it ſo: For as eueryevery Creature, ſo eueryevery Buſineſſe we goe about is truly ſanctified vntounto vsus by the Word and Prayer; that is, when wee looke into the Word for a warrant for it, and when wee goe to God by prayer to direct vsus in it.What things are to be warranted. Heere therefore in Gods Word, Firſt, wee muſt hauehave a warrant for the Duty, that it be neceſſary, or at leaſt lawfull to be done. Secondly, for the Doer, that hee or they are authoriſed, at leaſt allowed by God to deale in it: Thirdly, a warrant muſt bee had hence for the Carriage of the Buſineſſe, that it bee commanded, or at leaſt permitted by the warrant of Gods Word. The matter wee are now to inſiſt on, is the warrant for the cautions, conditions, and carriage of the buſineſſe. And this is of two ſorts: Firſt,Warrants for the cautions, conditions, and carriage of the buſineſſe are, Firſt, more principall. either a principall and direct warrant; or ſecondly, an inferior warrant of a lower degree, deriued from it. The principall and direct warrant is expreſly mentioned in the Word, and that either by way of precept or example: By way of precept, and that is either particular or generall, each preciſely to be obſerued, as being in the nature of a binding Law. Examples (I meane only ſuch as the word commends) they are either ordinary, or extraordinary: extraordinary were ſuch as were peculiar to certaine times, places, and Churches; ſuch as was the election of Matthias by lot, Act. 1. and theſe ended where they began, and are not to bee propounded as patternes for imitation. Ordinary, are ſuch as were commonly practiſed, as gathering for the Saintes, whereof the Apoſtle ſaith, 1 Cor. 16.1. That as hee had ordained in the Churches of Galatia, ſo he ordained amongſt them alſo, &c. and theſe are to be obſerued by all, where there are like occaſions.
Secondly, the warrant from an inferior or lower degree,Secondly, infer… our warrant. as being deriued from the principall; theſe are yonger in yeares, as not being in the Apoſtles times, but in ſome neere Ages after, and meaner in authoritie, as being ratified by men not ſo infallibly guided by the Spirit, as the Apoſtles were. And theſe alſo are either Precepts, or examples. Firſt, precepts, and they are commonly called Traditions, or Conſtitutions; I meane not Traditions in matters of faith, for they are very dangerous, but in matters of outward church gouernment, and theſe may more ſafely bee dealt withall. Secondly, examples, or practice of the Church, and each of theſe are either generally ratified by all, or the moſt Churches; or elſe but by ſome one or few Churches, and each of theſe the moſt antient and pureſt; or latter and more corrupt. Now whatſoeuer is done in Church-Gouernment, muſt hauehave ground from one or both theſe warrants. If it be poſſible it muſt hauehave warrant from the firſt, that is, the principall warrant. Therefore when any thing is to be done in this caſe, look ſpecially into the principall warrant, which is the Word; if ſo there be any particular precept for it, then that muſt bee done as the Lords Commandement, without any further communicating with fleſh and blood, as the Apoſtle ſaith, when hee ſpeaketh of matters of Church-Gouernment, 1 Cor. 14.37. But if the Precepts be generall, as that all thing muſt be done in order, &c. make vſe of them for ſuch particulars onelyonly, as naturally proceed from thence, being informed by ſound conſequence in reaſon and Religion. If we hauehave no precept in Scripture, then wee muſt looke to examples, and thoſe that are ordinary; which though they are not of that authority that precepts are of, becauſe thoſe are abſolutely to be imbraced, yet they are much to bee regarded; and theſe wee are to faſhion our ſelues vntounto, alwaies obſeruing a due proportion of times, places, perſons, occaſions, and ſuch other neceſſary circumſtances: for to apply that to one Church in one ſtate, and at one time, which was in another Church, in another State, and at another time; were abſurd. Well then, if we be deſtitute of this principall warrant, that we hauehave neither precept nor example in Gods Word; then wee muſt goe to the inferior warrants, we muſt ſee what Precepts and examples are to be found in Writers that hauehave ſpoken of Church-Gouernment ſince the Apoſtles times; and of theſe wee muſt ſee, whether they were of the moſt antient and pureſt Churches; or of the latter and more corrupt: if we hauehave no preſident by conſtitution or practice, but in the later and corrupt times; I ſee not, but that the Churches now being, may as well deuiſe particulars of their owne, as follow theirs; yea, and better, ſo long as they meaſure their particulars, fitly and wiſely by thoſe in the Word. But if wee hauehave any preſident in all, or the moſt antient and pureſt Churches, for the moſt part it is ſafe enough to build on them, ſo as they bee not miſ-applyed nor miſtaken (I ſpeake ſtill of matters of Church-gouernment, not of faith) But if there be many conſtitutions and examples in thoſe Churches, and ſome diffring from other, take the beſt, that is, that which is neereſt to the word, and hath beſt preſidents of pureſt Churches, or of ſuch as that their condition & ſtate may beſt agree with ours. This point of inferior warrant ſome hauehave gone too farre in, eſteeming too highly of it; ſome hauehave come too ſhort, eſteeming too baſely of it. Firſt, ſome eſteeme too highly of theſe, impiouſly equalling them with the Word, whereas there are two maine differences; Firſt, becauſe thoſe in the Word are certainely true; wee know it was done by Chriſt, or his Apoſtles. Secondly, as wee know they were done by them; ſo wee know that they were done by them, as they were infallibly guided by God himſelfe, ſo that they could not erre. But for the matter of inferior warrant, firſt, haply there was no ſuch thing done, at leaſt in thoſe times, and by thoſe Perſons; for Hiſtories make mention of things not true: or ſecondly, yet they might erre, for they were not infallibly guided by Gods Spirit. Others come too ſhort, eſteeming too baſely of them, as if they were nothing worth; they eſteeme no more of an antient Church, than of one that hath beene within theſe two hundred yeares. Let vsus take the meane betwixt both theſe, embrace them reuerently, where they are not contradicted by the Word; and ſo they are a ſufficient warrant in thoſe caſes, if wee bee deſtitute of better. And ſo much bee ſpoken for the warrant of thoſe things which are to bee done in Church-gouernment.
Now we come to the ſecond generall head,Second head, and in it fiue Rules. the manner whereby they muſt be carried; that muſt be good too, as well as the warrant whereon they are grounded: for many times good things are marred by ill handling; therefore that theſe good things may not bee marred with ill handling. Obſerue touching the manner of the carriage of them theſe Rules: Firſt, that the moſt neceſſary and materiall duties bee firſt and chiefly prouided for: ſecondly, that all things bee done decently, and in order: thirdly, that the peace of the Church be not troubled: fourthly, that whoſoeuer hath any right in the performance of this buſineſſe be not contemned, or reſtrained of their right. Laſtly, theſe duties muſt be ſo carried (ſo farre as may be) as beſt fits the ciuill Gouernment wherein wee liue. We will begin with the firſt, that is, That the moſt neceſſary and materiall duties muſt bee firſt and chiefly prouided for; and they are the Word, and Sacraments, and Prayer, and the Miniſtery; theſe muſt bee firſt looked to: ſo our Sauiour himſelfe takes this courſe, he firſt prouides for theſe, Matth. 28.19. Go, teach all Nations, baptizing them, &c. And ſo the Apoſtle Peter in Act. 2.37, 38, &c. Firſt, he preacheth and baptizeth. And ſo the Apoſtle Paul in the 1 Cor. 15.3. Firſt of all (ſaith he) I deliuered vntounto you that which I receiued, how that Chriſt died for our ſinnes, &c. Firſt, hee preacheth Faith and Repentance: and the Reaſons are plaine for this; for theſe are the foundation of Religion, therefore theſe muſt bee firſt laid, elſe there can bee no building: ſecondly, theſe are the gatherers of Gods choſen; if they hauehave not theſe, none can be conuerted at all: thirdly, theſe are ſo effectuall to the being of a Church, that where theſe are found, there is a Church; and where they are not, there is none; therefore theſe muſt bee firſt and chiefly prouided for. The due obſeruation of this Rule, if it were carefully looked into, would preuent much ignorance and diſſention, and other inconueniences: many there are that nuzzle the people vp in Ceremonies onelyonly, and goe no further, as the Popiſh Church. This is a cauſe of horrible blindneſſe and ignorance, the people for the moſt part reſting there, and thinking they hauehave Religion enough, if they obſerue ſuch and ſuch Ceremonies, and ſo are careleſſe of true growth in Chriſtianity by the true vſe of the Word and Sacraments. Theſe are Phariſaicall courſes to tythe Mint and Anniſe, and to leaue the weighty matters of the Law, Matth. 23.23. Others beate firſt and chiefly on Diſcipline, and would hauehave that and nothing elſe taught, a prepoſterous zeale, which wrought much diſſention, as by lamentable experience we may ſee in our Church; for this hath been an occaſion that many hauehave ſeparated from our Church, and that many liue diſcontent in it, not being firſt well grounded in the principall: firſt, faith and repentance muſt bee taught, and afterward Church-gouernment.
The ſecond Rule is,The ſecond Rule All muſt bee done decently and in order; for ſo is the expreſſe Rule, 1 Cor. 14.40. Firſt then, decency is required in Church-gouernment; this is required in ciuill and naturall duties; and therefore in Chriſtian and religious duties it is required much more. Now this is not in all places alike: for we muſt vnderſtand, that that which is decent in one place, may bee vncomely in another: that is to be reputed decent in any place,That is vncomely in one place which is decent in another. What is to be reputed decent. which the cuſtomes and faſhions of the place, not repugnant to the Rules of Nature, Ciuilitie and Gods Word hauehave made decent; as for example, propheſying with the hat on, in the Church of Corinth vndecent, 1 Cor. 11.4. but in the reformed Churches in France, made decent by Cuſtome, they being in Gods ſtead to ſpeake vntounto the people, they thinke they may bee couered: Therefore ſtill ſuch cuſtomes are to bee conſidered, and accordingly decency to be eſteemed. Secondly, Order is required in Churchgouernment, ſo it is in all other things, ſpecially it muſt be ſo in Gods Church, he being the Author and God of order, and not of confuſion. This was it that commended and graced Salomons houſe exceedingly, ſo that the Queene of Sheba was rauiſht to ſee it in the 1 King. 10.5. and ſhall hee that is greater than Salomon, the Lord Ieſus want it in his houſe, the Church. It is a ſpeciall grace belongs to the viſible Church, and therfore Cant. 4.2. Salomon ſpeaking of the order of Gods Church, ſhewes how comely it is, Thy teeth are like a flocke of ſheepe in good order, which go vp from the waſhing, &c. Dauid was enamoured with it Pſa. 68.25. ſpeaking as vnderunder a vaile of the godly order which is in Gods Church, faith, the Singers went before, the Players of inſtruments came after, and in the midſt were the maides playing with Timbrells. Order extends it ſelfe to two things. Firſt, to things to be done.Now this order extends it ſelfe to two things; firſt, in things to bee done in the Church: ſecondly, in the perſons that doe them. Firſt, in things to bee done, there muſt be order as in propheſying, that one ſpeak after another, 1 Cor. 14.31. and ſo in order the Word muſt bee preacht before the Sacraments be adminiſtred; prayer muſt bee before preaching; Baptiſme before the Lords Supper; as alſo ſmaller matters muſt bee layd by, while greater are in handling, Act. 6 2. ſometimes extraordinary caſes of neceſſity may ouerbeare this Rule, but generally it muſt bee thus. So there muſt bee order in Perſons, the Superiours muſt bee firſt reſpected,Secondly, to perſons. whether hee bee ſuperior in yeares, or in gifts and graces, the Paſtor muſt rule the flocke, and not the flocke the Paſtor. Finally, it is with vsus in the Church, as it is with Souldiers in the field, eueryevery man is placed by the Captaine, and muſt keepe his ranke; And ſo it muſt bee with vsus, wee muſt keepe our ranke that God hath placed vsus in in the Church, and not breake out, for that is a grieuous ſinne: I would this were well looked into in our Church, that men would not go beyond their rankes for this breedes diſorder and confuſion in the Church.
The third Rule.The third Rule is, that the peace of the Church bee not broken nor troubled, the Apoſtle in Epheſ. 4.3. would hauehave vsus, whatſoeuer wee doe, to keepe peace; and hee vſeth a ſpeciall phraſe there; Keepe the vnitie of the Spirit in the bond of peace: As if hee ſhould ſay, if yee keepe not peace, which is the bond, your ſpirituall Communion is in danger to bee ſoone diſſolued. And in the 1 Cor. 11.16. the Apoſtle teacheth that contentiouſnes is not tolerated in the churches of God. The enuious Serpent, and his inſtruments, hauehave a ſpeciall delight in diſturbing this peace, and ſpares no means but ſeekes all aduantages, for the ſowing of diſſention in the Church: and the members of the Church are too apprehenſiue of it, elſe he could not doe vsus that harme he doth, vnleſſe we were ſo apprehenſiue of diſſention amongſt our ſelues. Now as the peace of the Church is indangered in many caſes;Three wayes how peace is indangered. ſo eſpecially in theſe: Firſt, when men are addicted to one Miniſter before another, one to Paul, another to Cephas, &c. this comes of a carnall mind, as the Apoſtle ſheweth, 1 Cor. 3. and thus they wrong themſelues and the Miniſters too: themſelues, in that they are hindred hereby from the good they might hauehave: and their Miniſters, becauſe that they make Contention betwixt them, where otherwiſe none would bee. Secondly, this peace is indangered in the election of Officers; ſome breeding and making factions for one againſt another, as their affections leade them. Thirdly, it is indangered in deciding controuerſies either of Religion or State; one will be croſſing and thwarting another in the heate of Contention and ſtrife; yea, happily rent themſelues from the Church, if it may not goe as they would hauehave it. Let Gods children bee admoniſhed to hauehave no part in ſuch Contentions, but let them labour for the peace of the Church, if they will hauehave peace in themſelues; for wee are called to peace, to mind and to ſpeake one thing; if the good things wee ſeeke for may quietly and peaceably bee obtained, it is well; let God hauehave the glory, and our ſelues may comfortably enioy the benefit of them. But if they cannot bee had without breaking the peace of the Church, what is to bee done? They may hauehave comfort, for they hauehave diſcharged their Conſciences in ſeeking the beſt things, and let them bewaille the corruptions of the times, and keepe themſelues vnſpotted of thoſe corruptions, and pray to God for redreſſe. Thus are wee to ſeeke the peace of the Church, and not bee any cauſe of diſſention whereby it may be broken.
The fourth Rule to bee obſerued in the manner of the carriage of Church buſineſſe is,The fourth Rule. that whoſoeuer hath any right in the performance of any ſuch Duties, bee not contemned, nor rſterained of their right; but that they be called to the buſineſſe, and permitted to ſpeake, and doe freely ſo farre as the Lord hath put into their hands: For then the Lord is beſt pleaſed with a Buſineſſe, when it is ioyntly performed by eueryone that is authoriſed by himſelf therto: the Magiſtrate muſt not neglect the Miniſter, nor the Miniſter muſt neglect the Magiſtrate. The Paſtor muſt not neglect the flocke, nor muſt the flocke neglect the Paſtor, but eueryevery man muſt hauehave his due, and doe his duty. Looke into Act. 15.23. and ſee how the buſineſſe was carried there, the Apoſtles,Three wayes how this rule is broken. and the Elders, and the Brethren had a hand in that buſineſſe, eueryevery man ſo farre as concerned him. Ofttimes it comes to paſſe, that there is a Diotrephes found in the Church, as in the third Epiſtle of Iohn, that loues to hauehave the preheminence, and to ſway all with their owne hand; there this rule is broken, ſometimes in a Church, the Cenſures of the Church are wrung out of the hands of the Miniſter, and paſſed by another authority, onelyonly he may complaine and publiſh what others hauehave done, himſelfe can hauehave no further hold in them; here likewiſe this Rule is broken: Laſtly, many abuſe their Chriſtian liberty to the offence of the weake, and ſo this Rule is broken; for the weak brother hath his intereſt in my liberty, as well as my ſelfe.
The fifth Rule.The fifth and laſt Rule is, that all things in the outward Gouernment of the Church muſt bee ſo carried, as beſt (ſo farre forth as may be) fits the Gouernment of the ciuill State wherein wee liue. I would not hauehave any thinke, that wee would draw Religion to the bent of the outward State, but wee ſpeake of outward Gouernment in the Church, that wee ſay, muſt not croſſe the well eſtabliſhed Gouernment of the ciuill State, to cauſe Innouations, and changes, and troubles, and confuſions, ſpecially in a Chriſtian Commonwealth. It was neuer our Sauiours meaning, that the outward carriage of Religion, ſhould ouerthrow the carriage of the temporall State; But that Caeſar ſhould hauehave as well that which is Caeſars, as God that which is Gods. I ſpeake of a politike State already eſtabliſhed by lawfull Authority, and confirmed by wholeſome Lawes, and maintained by the ancient vſe and cuſtome of the place, there Religion comming in afterwards, it muſt bee framed for the outward carriage of it to the ciuill State; except wherein Religion is plainely contradicted. Our Sauiour no doubt was as carefull of ciuill Chriſtian States, as Moſes was of the Iewiſh Policy; but there Church-gouernment was fitted to their ciuill State, and ſo muſt ours. But you will ſay, that both ciuill State, and their Church-gouernment were each of them directly and equally from God. True, and are not all the powers that are ordained of God? So the Apoſtle ſaith, Rom. 13.1. and therefore though the Gouernment of ciuill States bee not now ſo immediatly from God as the Iewes was, yet it is from God too; and therefore by proportion where the gouernment of the ciuill State is ratified by vſe, Religion comming in afterwards, in all equitie and reaſon it is to bee carried accordingly, for the outward paſſages of it. When the Apoſtle Peter perſwades the ſcattered Iewes to ſubmit themſelues to all manner ordinance of man for the Lords ſake, 1 Pet. 2.3. it is a plain warning to them, that nothing bee done by them in their particular carriage, much leſſe in the outward Gouernment of the Church, which might bee preiudiciall to the gouernment of the ciuill State; they muſt not croſſe that, vnleſſe that croſſe Religion, as I ſaid before. The want of the due obſeruation of this Rule, hath made many become Anabaptiſts, and deſpiſers of Gouernment, and in many places it hath made Religion fare the worſe, and the profeſſors thereof to bee traduced for rebellious, troubleſome, and dangerous people, Enemies to the State. So much for the manner of the carriage of Church Buſineſſe.
Now we come to the third and laſt generall head,The third head, and that is the end. And there be two kinds of them: namely, the end that muſt bee aimed at in doing theſe Duties, that muſt bee good too. It muſt bee done with a ſingle end, and a ſincere affection and intention, free from all ſiniſter reſpects, either to themſelues or others. There are two good ends which wee muſt ayme at in all actions concerning Church-gouernment; the firſt is, the glory of God, the ſecond is, the edification of our Brethren. Firſt, wee muſt aime wholy and onelyonly at Gods glory: ſo the Apoſtle ſaith, 1 Cor. 10.31. Whatſoeuer yee doe, let all bee done to the glory of God. For it is Gods buſineſſe, his gifts, and officers, and ordinances, of purpoſe appointed for his glory after a ſpeciall manner: and therefore this requires a true zeale for the Lord of Hoaſts, for the aduancing of his Kingdome, and the magnifying of his Name; as alſo it requires vprightneſſe of heart, that laying aſide all guile, couetouſneſſe, ambition, pleaſing of men, they may meerely intend the honour and glory of their Lord and Maſter. The ſecond end is, that all tend to the edification of their Brethren; ſo the Apoſtle, 1 Cor. 14.26. would hauehave all things in the Church done for edification: and ſo hee carries himſelf; 2 Cor. 12.19. for the Lord hath ordained officers in his Church, & giuen them gifts for that end, as it is in Epheſ. 4.12. therfore that is the matter that all muſt direct themſelues vntounto. Now this matter of edification requires two graces;Two graces neceſſary for this: Firſt, wiſedome. firſt, wiſdome; ſecondly, louelove: If we hauehave not theſe graces, we ſhall neuer take this courſe. Firſt, it requires wiſdome to obſerue & diſcerne what courſes are moſt profitable for edification, and that to follow: as the Miniſter is wiſely to obſerue the times and ſeaſons he liues in, and the Perſons that he hath to deale withall, and ſo to inſiſt chiefly on ſuch points, as are fit for ſuch ſeaſons and perſons: to giuegive milke to the weake, and meate to the ſtrong: hee muſt be a wiſe Steward▪ giuing to eueryevery one in Gods houſe his portion in due ſeaſon: where this Rule is obſerued, it wil be a ſingular furtherance to the labors of the Miniſtry, for the edifying of the Church. As wiſdom is required in this duty, ſo alſo in the ſecond place louelove is required, in commiſerating the infirmities of the weake,Secondly, love. and in hauing compaſſion of the damnable eſtate of poore ignorant and vnbeleeuing Soules, vnfeignedly deſiring and labouring their conuerſion; and for that cauſe framing themſelues and their courſes, ſo as may bee fitteſt to bring them to God; they muſt with the Apoſtle become all to all, that they may winne ſome. LoueLove is a farre more excellent vertue and more beneficiall to the Church than knowledge; knowledge puffes vp, ſaith the Apoſtle, but louelove edifieth, 1 Cor. 8.1. knowledge without louelove makes men proud, it tends to oſtentation; but louelove alwayes ſeekes and labours for thoſe things onelyonly that may edifie. Then doe men ſwerue from this golden Rule of edification, when they enact Lawes, ordaine Ceremonies, vſe preaching generally for the maintenance of the ſtate, more than for edification; yea,When this Rule is ſwerved from. then they commit high impiety in this kinde, when they vſe courſes and paſſages in Church-gouernment to deſtruction, not to edification; yea, as ſnares to entrappe tender Conſciences, at leaſt to prouoke and offend them. This is againſt the Apoſtles Rule, 2 Cor. 1 3. our power (ſaith hee) is giuen for edification, not for deſtruction. Put the caſe that thoſe things which bee impoſed be lawfull; muſt wee doe them preſently? No, not vnleſſe they edifie our brother ſo the Apoſtle ſaith, Rom. 15.1, 2. Wee muſt beare with the weake, and eueryevery man muſt pleaſe his neighbour in that which is good to edification. And Rom. 14.19. Let vsus follow thoſe things which concerne peace, and wherewith one may edifie another. And 1 Cor. 10.23. the Apoſtle ſaith, All things are lawfull for me, but all things edifie not: As if hee ſhould ſay, Wee muſt not doe all lawfull things vnleſſe they edifie. So then this is the end of all our Actions to bee done in the Church, they muſt bee done to Gods glory, and the edification of our brother. And ſo much ſhall ſerue touching the rules and lawes whereby the Officers muſt bee guided in performing their Actions and Duties in the Church.
Now it remaines onelyonly that I inſtance (as I promiſed) in two or three duties, fitting them to the Perſons and Rules.Inſtances in divers duties. And firſt, I will inſtance in the firſt duty, which was the Word, Sacraments, and Prayer. Now as theſe are to be had in the Church, ſo they muſt be adminiſtred; firſt, by ſuch perſons; and ſecondly, by ſuch Rules, as God in his wiſdome hath ordained and fitted for them. And firſt, we will ſpeak of the Perſons, then of the Duties. Firſt, the Perſons to deale in eueryevery of theſe duties (in the publike vſe) are the Miniſters, be they Biſhops, Paſtors, or Presbyters, they and all of them, and none but they are to deale in them; their very name imports ſo much, they are called Miniſters of the Word and Sacraments, and ſo Prayer, it holds by proportion to the Prieſts of the Law, for they and none elſe were to offer Sacrifices. I ſpeake of ordinary caſes: But neceſſitie ſometime inforceth otherwiſe, yet ſome are expreſly excepted againſt in this caſe, as women they are not to ſpeake in the Church, 1 Cor. 14.34. and therefore whereas ſometimes they take vponupon them to baptize, this is an horrible preſumption in them, and a profanation of Gods Myſteries. Secondly, the Rules whereby they muſt be directed in doing theſe duties are theſe: firſt, the preaching of the Word, for the matter of it, it muſt bee Gods Word alone, and that which is built vponupon it; for the manner, it muſt be ſincerely preacht, not making merchandize thero…, and truly and rightly agreable to the Analogie of faith, and inſtantly and continually, in ſeaſon and out of ſeaſon, reuerently and conſcionably, and powerfully, not as the word of man, but as it is indeed the Word of the liuing God. ſecondly, the Sacraments, thoſe and none other muſt bee adminiſtred, which Chriſt hath inſtituted, and that rightly and in ſuch manner as Chriſt and his Apoſtles inſtituted them: but yet wee are not bound to eueryevery Circumſtance; For Chriſt and the Apoſtles were baptized when they were of yeeres; ſo muſt not wee bee. Thirdly, Prayer, that muſt bee fitted for eueryevery occaſion, ſinnes muſt bee confeſt, iudgements muſt be prayed againſt, bleſſings muſt bee thankfully remembred; And this muſt bee done both for themſelues and others, and all feruently and in the Spirit▪ So much for the firſt inſtance.
The ſecond inſtance ſhall be in the ſecond Dutie Election of Officers: and here alſo conſider; Firſt, the Perſons that muſt performe this duty; ſecondly, the Rules they muſt bee directed by. Firſt, the Perſons that are to deale in it; for Miniſters, it muſt bee thoſe that are in ſuperiour place and degree, the Gouernours of the Church, but yet with approbation of fellow Miniſters. So for Deacons or Church-wardens and other inferiour Officers; they muſt bee choſen by the Miniſter and people together. Wee ſee a preſident for this in Act. 6. where the Apoſtles referred this partly to the people, that they ſhould chuſe out certaine from amongſt themſelues for this Office; and yet ſtill they had an eye to it, and a hand in it too, as wee may ſee in that place. Secondly, the Rules they muſt proceede by in this Duty, and ſpecially in election of Miniſters, are theſe: Firſt, is examination and tryall of their gifts, ſo it is implied of the Miniſtery in the 1 Tim. 5.21, 22. Lay hands ſuddenly on no man, &c. And ſo it is expreſt in Deacons, 1 Tim. 3.10. Let them firſt bee proued, then let them miniſter. If it be ſo of Deacons, much more of Miniſters. The ſecond Rule they are to proceed by, is approbation: ſo ſaith the Apoſtle, 1 Tim. 3.7. He (that is, a Biſhop) muſt be alſo well reported of, &c. And ſo it is ſaid of Timothy, Act. 16.2. That the brethren reported well of him. Thirdly, there muſt be impoſition of hands, as in Act. 13.3. After they had faſted and prayed they layd their hands vponupon Paul and Barnabas, &c. And in the 1 Tim. 4.14. the Apoſtle ſaith to Timothy, deſpiſe not the gift that is in thee — which was giuen thee by Prophecie and laying on of the hands of the company of the Elderſhip. Fourthly, there muſt bee faſting and Prayer, that is plaine, Act. 13.3. Laſtly, both the chooſers and the choſen muſt hauehave God before their eies, that without any ſiniſter reſpect the one ſeeke, and the other admit: alſo the choſen muſt ſolemnly promiſe a conſcionable care to performe the duty impoſed vponupon him faithfully; this they muſt make open proteſtation of.
Now we will come to the third duty, to inſtance in that, and that is the Duties of charity: heere conſider, firſt, that theſe duties muſt be done: ſecondly, the Perſons to deale in theſe duties; and thirdly, the Rules that they are to be directed by. Firſt, theſe Duties muſt be done, for it was ſo vnderunder the Law, Deut. 15.7. If one of thy Brethren with thee be poorer, thou ſhalt not harden thine heart▪ nor ſhut thine hand from thy poore brother: then i… bee much more ſo vnderunder the Goſpell, that the poore bee prouided for; for the Law of louelove is there more preciſely inforced both by the example and command of Chriſt, as being his new Commandement, 1 Pet. 3.8. LoueLove as brethren, be pittifull, Proofes are here vſed, becauſe omitted before.be courteous; Heb. 1….76. Iſai. 58.7. Luk. 14.13. Matth. 10. and 2.5. Ioh was a Father of the poore: yea, God himſelfe is fo, Pſal. 68.5. the poore are in Chriſts ſtead, Mark. 14.7. and they ſuſtaine Chriſts owne perſon on earth, Matth. …. and Pro. 19.17. Hee that hath mercy on the poore …deth to the Lord, &c. Therefore they muſt bee prouided for. Againe, theſe Duties are firſt the fruits of our faith, Titus. 3.8. Secondly, they are vnſeparable conſequents of our louelove to God, 1 Ioh. 3.7. and 4.21. Thirdly, they are badges of our profeſſion. Fourthly, this may bee our caſe heereafter. Fiftly, this is the meaſure of our iudgement, Matth. 25. Sixthly, ciuill and carnall men doe the like. Secondly, the Perſons to deale in this Duty are Miniſters and people. Thirdly, the Rules they are to bee done by, are many and excellent. Firſt, they muſt be done with cheerefullneſſe. Rom. 12.8. Let him that ſheweth mercy doe it with cheerefulneſſe: and 2 Cor. 9.7. Let eueryevery man giuegive not grudgingly: for God loueth a cheerfull giuer. Secondly, they muſt bee done with ſpeed, Pro. 3.19. Say not to thy brother, goe and come againe to morrow, and I will giuegive thee, if thou now hauehave it. Thirdly, they muſt bee done without hypocriſie in ſingleneſſe and ſimplicity of heart, Matth. 6.1, &c. GiueGive not your almes before men (ſaith our Sauiour) to be ſeene of them: Rom. 8.12. let him that diſtributeth doe it with ſimplicity. Fourthly, it muſt bee done arcording to the ability of the giuer, 2 Cor. 8.12. For if there be firſt a willing minde, it is accepted, according to that a man hath, and not according to that a man hath not. And 1 Cor. 16.2. EueryEvery man muſt lay vp, and giuegive to the poore, as God hath proſpered him. Fifthly, it muſt bee done according to the need of the Receiuer, Act. 4.35. The Apoſtle diſtributed to eueryevery man as they had need. Laſtly, it muſt bee done with an eye to Chriſt, Matth. 10.42, 43. Whoſoeuer receiueth a Prophet in the name of a Prophet, ſhall receiue a Prophets reward; and hee that giueth a cup of cold water to drinke, to one of theſe little ones in the name of a Diſciple, he ſhall not loſe his reward. And ſo much ſhall ſerue for the inſtances.
Yea, but will ſome ſay, what if I liue in a Church where theſe things are not done? I anſwer, that yet wee muſt not forſake the Communion of the Church, if the principall and eſſentiall matters bee in ſome competent meaſure prouided for; wee muſt not ſeparate from the communion of the Church; much is to bee borne and ſuffred (rather than that bee committed) both in the Parties that doe thoſe things; ſpecially in the tolerating and yeelding to theſe things, of thoſe that are not to bee Actors and Doers of them; there is ſome difference betwixt the doer and the ſufferer: when a man is an actor and doer in theſe things, if that bee impoſed vponupon him, which is againſt his Conſcience, hee ſinnes in doing of it; as if the Miniſter bee to weare a Garment, &c. hee were better leaue his Miniſtery, then ſinne againſt his Conſcience; but the Sufferer, they hauehave no reaſon to forbeare comming to the Lords Table for that, becauſe they are no Actors in it. And ſo much of the inſtances; as alſo of this matter of Church-gouernment.