Aarons Rod Blossoming, To the reader
To the Candid Reader.
I Have often and heartily wished that I might not be distracted by nor ingaged into polemick Writings, of which the World is too full already, and from which many more learned and idoneous have abstained; and I did accordingly resolve that in this Controversall age I should be slow to write, swift to read and learne. Yet there are certaine preponderating reasons which have made me willing to be drawn forth into the light upon this subject. For beside the desires and sollicitations of diverse Christian friends, lovers of truth and peace, seriously calling upon me for an answer to Mr Prynne his Vindication of his foure Questions concerning Excommunication and Suspension, the grand importance of the Erastian controversie, and the strong influence which it hath into the present juncture of asfaires, doth powerfully invite me.
Among the many Controversies which have disquieted and molested the Church of Christ, those concerning Ecclesiasticall Government and Discipline are not the least, but among the chiefe, and often mannaged with the greatest animosity and eagernesse of spirit, whence there have growne most dangerous divisions and breaches, such as this day there are, and for the future are to be expected, unlesse there shall be (through Gods mercy) some further composing and healing of these Church-consuming distractions: which if we shall be so happy as once to obtaine, it will certainely contribute very much toward the accommodation of civill and State-shaking differences. And contrariwise, if no healing for the Church, no healing for the State. Let the Gallio's of this time (who care for no intrinsecall evill in the Church) promise to themselves what they will, surely he that shall have cause to write with Nicolaus de Clemangis, a Booke of lamentation de corrupto Ecclesiae statu, will finde also cause to write with him de lapsu & reparatione Justitiae. As the thing is of high concernment to these so much disturbed and divided Churches, so the elevation is yet higher by many dègrees; This controversie reacheth up to the Heavens, and the top of it is above the clouds. It doth highly concerne Iesus Christ himselfe, in his glory, royall prerogative, and kingdome, which he hath and exerciseth as Mediator and Head of his Church. The Crowne of Iesus Christ, or any part, priviledge, or pendicle thereof must needs be a noble and excellent Subject. This truth that Iesus Christ is a King, and hath a Kingdome and government in his Church, distinct from the kingdomes of this World, and from the civill Government, hath this commendation and character above all other truths, that Christ himselfe suffered to the death for it, and sealed it with his blood. For it may be observed from the story of his Passion, aLuke 23. 3. John 18. 33, 36 37.this was the onelyonly point of his accusation, which was confessed and avouched by himselfe, bLuke 23. 2. John 19. 12, 15.was most aggravated, prosecuted, and driven home by the Iewes, cJoh. 19. 12, 13was prevalent with Pilate as the cause of condemning him to die, anddd John 19. 19. was mentioned also in the superscription upon his crosse. And although in reference to God, and in respect of satisfaction to the Divine justice for our sinnes, his death was foreign a price of redemption, yet in reference to men who did persecute, accuse, and condemne him, his death was foreign, a Martyrs Testimony to seale such a truth. This Kingly Office of Iesus Christ (as well as his Propheticall) is administred and exercised, not onelyonly inwardly and invisibly by the working of his Spirit in the soules of particular persons, but outwardly also and visibly in the Church, as a visible politicall ministeriall body, in which he hath appointed his own proper Officers, Ambassadours, Courts, Laws, Ordinances, Censures, and all these administrations, to be in his own name, as the onelyonly King and Head of the Church. This was the thing which Herod and Pilate did, and many Princes, Potentates, and States doe looke upon, with so much feare and jealousie, as another Government coordinate with the civill. But what was darke upon the one side to them, hath been light upon the other side to those servants of Iesus Christ who have stood, contended, and sometime suffered much for the Ordinance of Church-Government and Discipline, which they looked upon as a part of Christs Kingdome. So eDe regno Christi lib. 1. cap 4 Non d…fuerunt quoque intra …os triginta annos, praesertim in Germania, qui videri voluerunt just…m Evangelii praedi … … &c. v…um perpauci adhuc repei ti sunt qui se Christi Evangelio & regno emuino subj…cissent: imo qui passi fuissent Christi religionem & Ecclesia…um Disciplinam restitui per omnia juxta leges Regis nostri. Et infra In Hungaria, gratia Domino, non-paucae jam existunt Ecclesiae quae cum p…â Christi doctrinâ, s…lidam etiam ejus discipl…nam receperunt, custodiunique religiosè. Rex noster Christus saxit ut …arum Ecclesiarum exemplunt quàm plurimae sequantur.Bucer. So fDe polit. Eccles. lib. 1. cap. 2. Politeia Ecclesiastica est pars regni Christi.Parker. So gM Iohn Welseh his Letter to the Lady Fleemming, written from his prison at Blacknesse in January 1616. Who am I that he should first have called me and then constituted me a Minister of glad things, of the Gospell of salvation these fifteen yeeres already, and now last of all to be a sufferer for his cause and kingdome, to witnesse that good confession that Jesus Christ is the King of Saints, and that his Church is a most free Kingdome, yea as free as any Kingdome under Heaven, not onelyonly to convocate hold and keepe her meetings, conventions, and assemblies, but also to judge of all her affaires, in all her meetings and conventions, among his Members and Subjects! These two points, that Christ is the head of his Church, Secondly that she is free in her government from all other Jurisdiction except Christs; these two points are the speciall cause of our imprisonment, being now convict as traytors for maintaining thereof. We have been waiting with joyfulnesse to give the last testimony of our blood in confirmation thereof, if it would please our God to be so favourable as to honour us with …hat dignity. Thus he.M. Welseh my countreyman of precious memory, who suffered much for the same truth, and was ready to seale it with his blood. Beside divers others who might be named, especially learned Didoclavius in his Altare Damascenum Cap. 1. and throughout.
I am not ignorant that some have an evill eye upon all government in a Nation, distinct from civill Magistracy, and if it were in their power they would have all Anti-Erastians (and so consequently both Presbyterians and Independents) lookt upon as guilty of Treason, at least, as violaters of, and encroachers upon the rights and priviledges of Magistracy, in respect of a distinct Ecclesiasticall government. And indeed it is no new thing for the most faithfull Ministers of Iesus Christ to be reproached and accused as guilty of Treason, which was not onelyonly the lot of M. Calderwood, and (as hath been now shewed) of M. Welsch, and those that suffered with him, hDiscourse of the troubles at Frankeford first published in the yeere 1575 and reprinted at London in the yeere 1641. pag. 37.but of M. Knox before them, as likewise of many Martyrs and confessors, and iActs 17. 6, 7.of the Apostles themselves. Yet (if we will judge righteous judgement, and weigh things in a just ballance) we doe not rob the Magistrate of that which is his, by giving unto Christ that which is Christs. We desire to hold up the honour and greatnesse, the power and authority of Magistracy, against Papists, Anabaptists, and all others kJude ep. v. 8.that despise dominion, and speake evill of dignities. We doe not lFr à S. Clara Apolog. Episcop. cap. 2.compare (as Innocentius did) the civill and the ecclesiasticall powers, to the two great lights, that to the Moone, this to the Sunne. We hold mThe second booke of the Discipline of the Church of Scotland, cap. 1.it is proper to Kings, Princes and Magistrates, to be called Lords, and Dominators over their Subjects whom they governe civilly, but it is proper to Christ onelyonly to be called Lord and Master in the Spirituall government of the Church; and all others that beare office therein, ought not to usurpe Dominion therein, nor be called Lords, but onelyonly Ministers, Disciples and Servants. We acknowledge and affirme nThe confession of faith of the Church of Scotland Art. 25that Magistracy and civill Government in Empires, Kingdomes, Dominions, and Cities, is an Ordinance of God for his owne glory, and for the great good of mankind, so that whoever are enemies to Magistracy, they are enemies to mankind and to the revealed will of God: oIbib.That such persons as are placed in authority, are to be beloved, honoured, feared, and holden in a most reverend estimation, because they are the Lieutenants of God, in whose seat God himselfe doth sit and judge; We teach pIbid.that not onelyonly they are appointed for civill policy, but also for maintenance of the true Religion, and for suppressing of Idolatry and superstition whatsoever. We confesse qIbid.that such as resist the supreame power, doing that thing which appertaineth to his charge, doe resist Gods Ordinance; and therefore cannot be guiltlesse. And further we affirme, that whosoever deny unto them their ayd, counsell and comfort, whilest the Princes and Rulers vigilantly travell in execution of their Office, that the same men deny their help, support, and counsell to God, who by the presence of his Lieutenant doth crave it of them. We know and believe, rThe Confession of Helvetia in the head of Magistracy.that though we be free, we ought wholly in a true faith holily to submit our selves to the Magistrate, both with our body, and with all our goods, and endeavour of mind, also to performe faithfulnesse, and the oath which we made to him, so far forth as his government is not evidently repugnant to him for whose sake we doe reverence the Magistrate. sThe confession of Bohemia cap. 16.That we ought to yeeld unto Kings and other Magistrates in their owne stations, feare, honour, tribute, and custome, whether they be good men or evill, as likewise to obey them, in that which is not contrary to the Word of God: It being alwaies provided that in things pertaining to our soules and consciences, we obey God onelyonly and his holy Word. We believe tThe French confession Art. 39.that God hath delivered the Sword into the hands of the Magistrates, to wit, that offences may be repressed, not onelyonly those which are committed against the second Table, but also against the first. We doe agree and avouch, uThe confession of Belgia Att. 36.that all men of what dignity, condition, or state soever they be, ought to be subject to their lawfull Magistrates, and pay unto them Subsidies and Tributes, and obey them in all things which are not repugnant to the word of God. Also they must poure out their prayers for them, that God would vouchsafe to direct them in all their actions, and that we may lead a peaceable and quiet life under them, with all godlinesse and honesty. We teach xThe confesof Saxony, Art. 23.that it doth belong to the authority and duty of the Magistrate, to forbid and (if need be) to punish such sinnes as are committed against the ten Commandements or the Law naturall: as likewise to adde unto the Law naturall some other lawes, defining the circumstances of the naturall Law, and to keepe and maintaine the same by punishing the transgressors. We hold yIrish Articles of Religion Art. 61, 62.that the lawes of the Realme may punish Christian men with death, for heynous and grievous offences. And that it is lawfull for Christian men, at the command of the Magistrate, to beare Arme, and to serve in just warres All these things we doe sincerely, really, constantly, faithfully, and cheerfully yeeld unto and assert in behalfe of the civill Magistrate. So that the cause which I now take in hand doth not depresse but exalt, doth not weaken but strengthen Magistracy. I doe not plead against the power of the Sword when I plead for zMatth. 16, 19. & 18 18. which is meant …t laying on or taking of Church censure. August. Tract. 50 in Jo. Si … in Ecclesiâ fit, ut quae in terrd ligantur in caelo ligentur, & que solvuntur in terrd, solvantur in caelo: quiacum excommunicat Ec. clesia, in caelo ligatur excommunicatustcum reconciliatur ab Ecclesiâ, in caelo solvitur reconciliatus, &c.the power of the Keys. These two are most distinct, they ought not to be confounded, neither need they to clash or interfeere between themselves. The controversie is not about taking from the Magistrate what is his, but about giving to Christ that which is his. We hold a reciprocall subordination of persons, but a coordination of powers. aThe second Booke of the Discipline of the Church of Scotland, cap. 1.As the Ministers and others of the Ecclesiastical estate are subject to the Magistrate civill, so ought the person of the Magistrate be subject to the Church Spiritually, and in Ecclesiasticall government. And the exercise of both these jurisdictions cannot stand in one person ordinarily. Againe, b The Magistrate neither ought to preach, minister the Sacraments, nor execute the censures of the Church, nor yet prescribe any rule how it should be done, but command the Ministers to observe the rule commanded in the Word, and punish the transgressors by civill meanes. The Ministers exerce not the civill Jurisdiction, but teach the Magistrate, how it should be exercised according to the word. cSee the Laws and Statutes of Geneva translated out of the French and printed at London 1643. pag. 9, 10.The Laws and Statutes of Geneva doe at once ratifie the Ecclesiasticall Presbyteriall power of Iurisdiction or censure, and withall appoint that Ministers shall not take upon them any civill jurisdiction, but where there shall be need of compulsion or civill punishments, that this be done by the Magistrate. Yea, under a Popish Magistrate (as in France) and even under the Turke himselfe many Churches doe enjoy not onelyonly the Word and Sacraments, but a free Church government and Discipline within themselves, rectio disciplinae libera, which is thought no prejudice to the civill government, they that governe the Churches having no dominion nor share of Magistracy. Vide D. Chytraei orat. de statu Ecclesiarum in Graecia &c.
I know well, that there are other horrid calumnies and mis-representations of Presbyteriall Government, besides that of encroaching upon Magistracy: but they are as false as they are foule. And although we goe upon this disadvantage dDe corona orat. 5. in initiowhich Demosthenes (being loadened with a heavy charge and grievous aspersions by eIn orat. contr… Ciesiphontem.Aeschines) did complaine of, that though by right both parties should be heard, yet the generality of men doe with pleasure hearken to reproaches and calumnies, but take little or no pleasure to heare mens clearing of themselves or their cause; and that his adversary had chosen that which was more pleasant, leaving to him that which was more tedious: Neverthelesse I must needs expect from all such as are conscionable and faithfull in this Cause and Covenant, that their eares shall not be open to calumnies, and shut upon more favourable informations. And however, let the worst be said which malice it selfe can devise, it shall be no small comfort to me, that our Lord and Master hath said, fMatth. …. 11.Blessed are ye when men shall revile you, and persecute you, and shal say all manner of evill against you falsely for my names sake.
I know also that a Government and Discipline in the Church (the thing which I now undertake to plead for) is a very displeasing thing gPsalm 2. 3. Luke 1… ▪ 14.to those that would faine enjoy liberty either of pernicious errors, or grosse prophannesse. But (as Maimonides saith well) we must not judge of the easinesse or heavinesse of a Law according to the affections and lust of any evill man, being rash (in judgement) and given to the worst vices; but according to the understanding of one who is most perfect among men, like unto whom, according to the Law, all others ought to be. More Nevochim part. 2. Cap. 39. No marvell that the licentious hate that way wherein they shall finde themselves hemmed in, if not hedged up with thornes. And that they may the more flatter themselves in their sinfull licentiousnesse, they imagine that Christs yoke is easie and his burthen light, to the flesh as well as to the Spirit, to carnall as well▪ as to spirituall men. For my part if I have learned Christ aright, I hold it for a sure principle, that in so farre as a man is spirituall and regenerate, in as farre his flesh is under a yoake; and in so farre as he is unregenerate, in as farre his flesh is sine jugo without a yoke. The hOrigen. in Levit. Hom. 3. Quid percu…it? carnem. Quid sanat? Spiritum. Prorsus ut illa deficiat, iste pro▪ ficiat.healing of the spirit is not without the smiting of the flesh.
When I speake of this Divine Ordinance of Church Government, my meaning is not to allow, muchlesse to animate any in the too severe and over strict exercise of Ecclesiasticall discipline and censures. It was observed by iHier. ad Marcellum.Hierome, as one of the errors of the Montanists: Illi ad omne pene delictum Ecclesiae obserant fores. They shut the Church doore, (that is, they excommunicate and shut out of the Church) almost at every offence. I confesse the greater part are more apt to faile in the defect, then in the excesse, and are like to come too short, rather than to goe too farre. Yet a failing there may be, and hath been both waies. The best things, whether in Church or State, have been actually abused, and may be so againe, through the error and corruption of men. The holy Scripture it selfe is abused to the greatest mischiefes in the world, though in its owne nature it serves for the greatest good in the world. The abuse of a thing which is necessary, and especially of a divine Ordinance, whether such abuse be feared or felt, ought not, may not prejudice the thing it selfe. My purpose and endeavour shall be (wherein I beseech the▪ Lord to help my infirmities) to own the thing, to disowne the abuses of the thing, to point out the path of Christs Ordinance, without allowing either rigour against such as ought to be tenderly dealt with, or too much lenity towards such as must be saved with feare, and pulled out of the fire, or at all any aberration to the right or left hand.
I have had much adoe to gaine so many …orae sub…isivae from the works of my publique calling, as might suffice for this worke. I confesse it hath cost me much paines, and I thinke I may say without presumption, he that will goe about solidly to answer it, will finde it no easie matter. Subitane lucubrations will not doe it. But if any man shall by unanswerable contrary reasons or evidenees discover error or mistake in any of my principles, let truth have the victory, let God have the glory. OnelyOnly this favour (I may say this justice) I shall protest for. First, that my principles and conclusions may be rightly apprehended, and that I may not be charged with any absurd, dangerous or odious assertion, unlesse my own words be faithfully cited from which that assertion shall be gathered, yea also without concealing my explanations, qualifications, or restrictions, if any such there be. Which rule to my best observation I have not transgressed, in reference to the Opposites. Secondly, that as I have not dealt with their Nauci, but with their Nucleus, I have not scratched at their shell, but taken out their kernell (such as it is) I have not declined them, but encountered, yea sought them out, where their strength was greatest, where their Arguments were hardest, and their exceptions most probable: so no man may decline or dissemble the strength of my Arguments, Inferences, Authorities, Answers and Replies, nor thinke it enough to lift up an Axe against the uttermost branches, when he ought to strike at the root. Thirdly, if there be any acrimony, let it be in a reall and rationall conviction, not in the manner of expression. In which also I aske no other measure to my selfe than I have given to others. Tis but in vaine for a man to help the bluntnesse of reason with the sharpnesse of passion: for thereby he loseth more than he gaineth with intelligent Readers: the simpler sort may peradventure esteem those foreign, those despicable nothings, to be something, but then they are delu ded, not edified. ▪Therefore let not a man cast sorth a flood of passionate words, when his Arguments are like broken cisternes which can hold no water.
If any Replyer there be of the Erastian party, who will confine himselfe within these Rules and Conditions, as I doe not challenge him, so (if God spare me life and liberty) I will not refuse him. But if any shall so reply as to prevaricate and doe contrary to these just and reasonable demands, I must (to his greater shame) call him to the Orders, and make his tergiversation to appeare.
I shall detaine thee (good Reader) no longer. The Lord guide thee and all his people in waies of truth and peace, holinesse and righteousnesse, and grant that this Controversie may (I trust it shall) have a happy end to the glory of God, to the embracing and exalting of Iesus Christ in his Kingly Office, to the ordering of his House according to His owne will, to the keeping pure of the Ordinances, to the advancing of Holinesse, and shaming of prophanesse, and finally to the peace, quiet, wel-being, comfort, and happinesse of the Churches of Christ. These things (without thoughts of provoking any either publike or private person) the searcher of hearts knoweth to be desired and intended by him who is
Thine, to please thee, for thy good to edification,
GEO. GILLESPIE.